
Class _ 

Book. ; 

Copyright N° 



COPYRIGHT DEPOSIT. 




FRONTISPIECE— MODEL 
Cf. p. 83 et seq. 



HANDBOOK OF 
CEREMONIES 

FOR PRIESTS AND SEMINARIANS 



BY 

JOHN BAPTIST MULLER, SJ. 



TRANSLATED FROM THE SECOND GERMAN EDITION 
BY 

ANDREW P. GANSS, SJ. 



EDITED BY 

W. H. W. FANNING, SJ. 

Professor of Canon Law and Liturgy, Saint Louis University 



ST. LOUIS MO. AND FREIBURG (BADEN) 
Published by B. Herder 
1907 



FBRARYof CONGRESS, 
Two Copies Recoil 

DEC 11 1907 



Copyright fcntry 

/fa/ z7 fq^i 

GLASS A XXc. No. 

/f Jo rr 

COPY B. 



Die 7. Junii, 1907. 



4^1 



Nihil obstat. 

Henricus Moeller, S. J. 

Praep. Prov. Missour. 



Nihil obstat. 
S. Ludovici, die 27. Junii, 1907. 

F. G. Holweck, 

Censor theol. 



Imprimatur. 
vS. Ludovici, die 28. Junii, 1907. 

O, J. S. Hoog, V. G. 



Copyright 1907, by Joseph Gummersbach. 



y 



EDITOR'S FOREWORD. 



The reverence and decorum that should mark 
the service of Almighty God are inculcated over 
and over again in Holy Writ and in the decrees 
of the Church. The beauty of the House where 
the Lord dwelleth should be dear to God's chosen 
minister, and not the smallest part of that beauty 
is the solemn awe inspired in the faithful by the 
devout and exact manner in which the priest per- 
forms the sacred Ritual. 

Aspirants to the priesthood should lay to heart 
the undoubted truth, that their own faith and 
devotion will be fostered and increased by a care- 
ful observance of what the Church commands in 
regard to Holy Mass and the administration of 
the Sacraments. A slovenly performance of the 
Ritual indicates a distracted mind and a tepid 
heart. A minister of God, who would bestow 
less care upon all that concerns the Adorable Sac- 
rifice or on the opening to the faithful of those 
channels of grace, the Sacraments, than he would 
upon some worldly function, surely does not 
practically realize his sacred character. 

Entering as he does into the Holy of Holies 
before the very face of God, breaking with con- 

iii 



IV EDITOR S FOREWORD. 

secrated hands the Body of the Lord in fulfilment 
of Christ's dying command, he should realize the 
solemn dignity with which he is invested and 
show it forth in his actions. Man, as a being 
who manifests his interior thoughts and emotions 
by the exterior senses, must display by his rever- 
ential attitude, by the decorum of his every ac- 
tion, that he is fully cognizant of the exalted 
mysteries in which he participates. 

The observer can judge only by the exterior. 
If then a priest ministering to God in His sanctu- 
ary be hasty and careless in the functions of his 
office, the faithful will be pained and disedified. 
Instead of having their faith and love strength- 
ened and increased, they will first be scandalized 
and then perhaps led to doubt of the truth of 
those mysteries which the priest seems to treat so 
lightly. 

Young levites in preparing for ministry at 
the altar should remember this and be warned 
in time. To make light of Rubrics because they 
seem of small moment, is to indicate a want of 
appreciation of the sacred things they surround 
and guard. It is trite to say that if we were in 
the presence of an exalted personage to whom 
honor is due and whom we desired to honor, we 
should be most precise in all that regards the pre- 
scribed etiquette. A failure even in small things 
would be looked on as gross disrespect. How 
then can anyone claim that the Rubrics so care- 
fully prepared and so solicitously commanded by 
the Church are of little moment? The majesty 
of Almighty God's service surely demands as 
much preciseness as does a worldly function. 



EDITOR S FOREWORD. V 

Sacerdotes . . . sancti erunt Deo suo et non 
polluent nomen ejus. Careful preparation is re- 
quired of the priest who ascends into the Moun- 
tain of God that he may offer sacrifice with pure 
hands. Mundamini qui fertis vasa Domini. The 
preparation should be interior and exterior. In- 
terior as regards purity of heart; exterior as re- 
gards decorum of action. This decorum of ac- 
tion is obtained by a careful and loving observance 
of the sacred Ritual. It is to promote this latter 
object in our own country that an English ren- 
dering has been made of Mtiller's Handbook of 
Ceremonies. 

The Editor. 

St. Louis University, 
Feast of the Sacred Heart of Jesus, 1907. 



AUTHOR'S PREFACE. 



The present manual owes its existence to a 
practical need. For some years it has been the 
author's duty to introduce to a knowledge of the 
sacred Rites candidates for the priesthood, and he 
has been at a loss for a ready work, which on 
the one hand was not too extensive in matter, 
and on the other imparted the necessary infor- 
mation with sufficient respect to detail. Espe- 
cially during the sacred functions of Holy Week 
was this want felt. Hence his only resource was 
to arrange materials taken from various larger 
works, particularly from the liturgical books of 
the Church. It is clear that such an arrangement 
must needs overlook local customs and can offer 
but general rules and directions. In doing this, 
however, it was not intended to question the 
claims of venerable customs, claims recognized by 
the Church herself. For the author has in mind 
and esteems this dictum of St. Francis de Sales : 
" My administrator says, that it is not right to 
seek Rome's assistance in regard to things which 
do not require it and this opinion even Cardinals 
have expressed; for they say there are cases in 
which the approbation of authority is not needed, 

vii 



Vlll AUTHOR S PREFACE. 

for the very reason that they are permissible, and 
if it is desirable to obtain such authorization, 
various investigations will follow; and it is the 
Pope's good pleasure that custom should author- 
ize certain matters to which on account of con- 
sequences he did not choose to give his own 
sanction.'' x 

The compiler desires to extend his sincere 
thanks here to the Rev. George Schober, C.SS.R., 
Consultor of the Sacred Congregation of Rites, 
who has kindly given his prompt and reliable 
advice on controverted points. 

The following have been the chief sources and 
aids used in the compilation of this work : Mis- 
sale Romanum (Miss.), Leonis XIII. auctorit. 
recogn., 1900; Caeremoniale Episcoporum (Caer. 
Ep.), 1902; Rituale Romanum (Rit. Rom.), 
1895; Memoriale Rituum Bened. XIII.; Decreta 
Authentica (Deer. Aath,), 1898-1900; further- 
more Baldeschi, de Carpo, Ephemerides Litur- 
gicae, Erker, Falise, Gavanti-Merati (Mer.) y 
Hartmann, de Herdt, Kunz, Linzer Quartal- 
schrift, Magister Choralis, Martinucci (Mr.), 
Muenstersches Pastoralblatt, O'Kane, Rindfleisch, 
Andr. Schmid, Schneider-Lehmkuhl, G. Schober, 
Thalhofer, Le Vavasseur, Wapelhorst. 

The author will be pardoned if with a view to 
the practical purpose of the work he occasionally 
resorts to abbreviations both in the matter of 
style and expression. 

He will moreover deem himself sufficiently 

1 Brief e, vol. Ill, 491, p. 358 et seq. Regensburg, 
1883, Manz. 



AUTHOR S PREFACE. IX 

recompensed if this compilation contributes its 
mite to the worthy celebration of the sacred Rites 
as well as to the glorification of the Eucharistic 
Saviour. 

The Author. 

Feldkirch, 

Feast of the Holy Lance and Nails, Feb. 26th, 
1904. 



r 



ABBREVIATIONS. 

C. = Celebrant. S. = Sub-deacon. 

D. = Deacon. T. = Thurifer. 

M. = Master of Ceremonies. 
Ac. = Acolyte or Acolytes. 
AA. = Auctores. 



k 



CONTENTS. 

PAGE 

Editor's Foreword iii 

Author's Preface vii 

Abbreviations x 

INTRODUCTION. 

General Practical Directions I 

Part I. 

THE MASS. 

Chap. I. The Mass in General. 

Ceremonies 5 

Bows 5 

Position of the Hands 8 

Position of the Eyes 9 

The Voice 11 

The Rubrics 11 

Rules concerning the Changeable 

Parts of the Mass . . . . . 11 

Gloria 11 

Orations 11 

Credo 17 

Preface . 18 

Communic antes . 18 

The Last Gospel 19 

Remarks on Votive Masses ... 19 

Votive Masses Improperly so Called. 20 
Private Votive Masses Properly so 

Called 21 

xi 



Art 


. I. 




§ 1. 




§ 2. 




§ 3- 




§ 4- 


Art 


. II. 




§ i- 




a. 




b. 




c. 




d. 




e. 




f- 




§ 2. 




a. 




b. 



Xll CONTENTS. 

PAGE 

1. On the Various Parts of the Mass. 21 

2. Masses Which May or May Not Be 

Said as Votive Masses ... 23 

3. Color of Vestments at Votive 

Masses . 24 

4. When Votive Masses are Forbidden 24 

5. Concerning Various Votive Masses 

in Particular 25 

§ 3. Solemn Votive Masses 27 

§ 4. Masses for the Dead 30 

a. General Remarks on Masses for the 

Dead 30 

b. Table of Various Masses for the Dead 

(Kind of Mass; When Prohibited; 

Rite) 32 

§ 5. Mass by a Visiting Priest (i.e. in 

Ecclesia aliena) 42 

§ 6. First Mass 43 

Supplementary Remarks : Solemnity of a Beatifi- 
cation or Canonization 43 

Chap. II. The Solemn High Mass. 

Art. I. The Ordinary High Mass ... 45 

§ 1. Preparations 45 

§ 2. General Rules for the Deacon and 

Sub-deacon . . . . . . .46 

§ 3. The Functions of the Sub-deacon . 48 

§ 4. The Functions of the Deacon . 62 

§ 5. The Functions of the Assistant Priest 80 

§ 6. The Functions of the Celebrant . . 82 

Art. II. High Mass coram Sanctissimo Ex- 

posito 94 

§ 1. Rubrics 94 

a) Commemoratio SSi 94 

b) The Forty Hours' Adoration Properly 

so Called 95 

c) The so Called Perpetual Adoration . 96 
§ 2. Ceremonies 97 



CONTENTS. Xlll 

PAGE 

a) General Directions for the C, D. 

and S 97 

b) Special Directions for the Celebrant 99 

c) Special Directions for the Deacon . 100 

d) Special Directions for the Sub- 

deacon 100 

Appendix 1. The Low Mass coram Sanctissimo 
Exposito 101 

Appendix 2. Hints regarding the Exposition of 
the Blessed Sacrament 103 

Art III. Missa Cantata 106 

Appendix. Blessing of and Aspersion with Holy 
Water 107 

Chap. III. The Solemn Requiem Mass. 

§ 1. Preparations 109 

§ 2. Preliminary Remarks 109 

§ 3. The Functions in Detail . . . .110 
§ 4. Absolutio supra Tumulum seu Cor- 

pore Absente 116 

§ 5. Absolutio Cor pore Prcesente and the 

Funeral Rite 119 

Part II. 

EVENING DEVOTIONS. 

Chap. I. Vespers . 123 

Chap. II. Compline 127 

Chap. III. Benediction ........ 129 

Art. I. With Assistants 129 

§ 1. Vestments 129 

§ 2. The Deacon (Assistant) .... 130 

§ 3. The Celebrant 134 

Art. II. Without Assistants . . . . . 137 

§ 1. Vestments 137 

§ 2. Rite 137 

Art. III. Exposition of the Bl. Sacrament with 

the Ciborium 138 



XIV CONTENTS. 



Part III. 



PARTICULAR FUNCTIONS DURING THE 
ECCLESIASTICAL YEAR. 

PAGE 

General Remarks on the Blessing of Candles, 

Ashes and Palms 141 

Special Instructions for Smaller Parish Churches 143 

Chap. I. The Blessing of Candles 144 

Art. I. With Ministers 144 

§ 1. Preparations 144 

§ 2. The Ceremony 144 

Art. II. Without Ministers 147 

§ 1. The Ceremony 147 

§ 2. The Procession 149 

Chap. II. Ash Wednesday and the Holy Season 

of Lent 150 

§ 1. The Blessing of the Ashes . . . .150 

§ 2. Mass during Lent . . . . . .150 

§ 3. The Veiling of Pictures .... 151 

Chap. III. Palm Sunday 152 

Art. I. With Ministers 152 

§ 1. Preparations 152 

§ 2. Vesting 152 

§ 3. The Ceremony 152 

Art. II. Without Ministers .158 

§ 1. The Blessing of the Palms . . . .158 

§ 2. The Distribution of Palms .... 159 

§ 3. The Procession 159 

Chap. IV. The Tenebrae during Holy Week . 161 

§ 1. Preparations 161 

§ 2. Rite 161 

Chap. V. General Observations for the Sacred 

Triduum 163 

§ 1. The Genuflections to the Cross during 

Holy Week 163 



CONTENTS. XV 

PAGE 

§ 2. The " Holy Sepulchre " .... 164 
§ 3. Particular Observations .... 165 

Chap. VI. Maundy Thursday 166 

Art. I. Solemn Rite with Ministers . . . 166 

§ 1. Preparations 166 

§ 2. The Mass . . 168 

§ 3. Vespers 174 

§ 4. Rite Observed in Transferring the Bl. 

Sacrament 174 

§ 5. The Stripping of the Altars . . . 175 

Art. II. The Rite without Ministers . . . 176 

§ 1. The Mass 176 

§ 2. The Procession 177 

Chap. VII. Good Friday ....... 178 

Art. I. Solemn Rite with Ministers . . . 178 

§ 1. Preparations 178 

§ 2. Rite 180 

a. From the Beginning to the Chanting 

of the Passion . . ' . . . .180 

b. From the Chanting of the Passion to 

the Unveiling of the Cross . . 182 

c. The Unveiling and Adoration of the 

Cross 184 

d. Order to be observed in the Adora- 

tion of the Cross 187 

e. The Procession 189 

/. Mass of the Pre sanctified . . . . 192 

Art. II. The Rite without Ministers . . . 196 

a. From the Beginning to the Unveiling 

of the Cross 196 

b. The Unveiling of the Cross and Pro- 

cession 197 

c. Mass of the PresanctiHed . . . .198 

d. Removal of the Ciborium . . . .198 

Chap. VIII. Holy Saturday 198 

Preliminary Remarks 198 



XVI CONTENTS. 

PAGE 

Art. I. Solemn Rite with Ministers . . . 200 

§ 1. Preparations 200 

§ 2. Rite 203 

Art. II. The Rite without Ministers . . .216 

Part IV. 

ADMINISTRATION OF THE HOLY SACRA- 
MENTS AND SACRAMENTALS. 

Chap. I. Administration of Baptism . . . 219 

§ 1. Preparations 219 

§ 2. Preliminary Questions 220 

§ 3. Rite .... 220 

a. At the Church Door 221 

b. At the Entrance of the Baptistery . 222 

c. At the Font 223 

d. In the Sacristy 224 

Chap. II. Distribution of Holy Communion . 224 
§ 1. In Church but extra Missam . . . 224 
§ 2. Holy Communion Administered to the 

Sick during Mass 226 

§ 3. Holy Communion Administered Pri- 
vately (occnlte) to the Sick . . 227 

Chap. III. The Hearing of Confession . . . 228 

Chap. IV. The Administration of Extreme Unc- 
tion 229 

§ 1. Preparations 229 

§ 2. Rite 230 

Chap. V. The Nuptial Blessing 232 

Chap. VI. Blessings (Sacramentals) . . . 234 

Appendix: Methods of Intonation 238 

Index 249 

Table of various Functions during the Solemn 
High Mass. 






^ 



INTRODUCTION. 
GENERAL PRACTICAL DIRECTIONS. 

The knowledge of some general rules renders 
the performance of the sacred Rites less difficult 
and imparts certainty and dexterity in the exer- 
cise of ecclesiastical functions. Hence the more 
prominent rules are considered here. 

i. In receiving objects the hand of the person 
who presents them is kissed first and then the 
objects themselves; — in presenting objects, how- 
ever, the latter are kissed first and then the hand 
of the one to whom they are presented (Caer. 
Ep. I, c. 18, n. 16). 

Exception. According to Miss, and Caer. Ep. 
the blessed candle and palm are kissed first and 
then the hand of the Celebrant, for in this case 
there is question not of the mere act of receiving 
but of a blessed object. 

2. During a function the head is never covered 
while standing (except during a sermon) ; there- 
fore e.g. at High Mass, the first thing to do is to 
sit down and then cover the head; likewise, be- 
fore rising the head should first be uncovered; 
hence one of the Regulae Generales de Benedic- 
tionibus is : " Stando semper benedicat et aperto 
capite " (Rit. Rom. tit. 8, c. i, n. 3). Therefore 
the following direction : On arriving at the altar 

I 



2 INTRODUCTION. 

the first thing is to take off the biretta; the last 
before leaving the altar is to put on the biretta. 

3. No one is to move backwards (except one 
step or thereabouts), but should turn about, usu- 
ally to the right. 

4. Genuflections. In making a genuflection 
with one knee (we shall simply designate it 
genuflection hereafter) three things are to be ob- 
served : a) The right knee should be bent to the 
floor alongside the ankle of the left foot; b) the 
head and upper part of the body should be held 
erect, not inclined; c) rise again without delay. 
If the words pronounced in making the genuflec- 
tion are many, as e.g. at the Et incarnatus est, it 
should be made slowly; in other cases, as at the 
Veni, Sancte Spiritns, the Missal itself directs, 
that in a Low Mass the genuflection be made at 
the first words only, while at a High Mass during 
the time these words are being sung, all are sup- 
posed to kneel on both knees ; — therefore never 
remain kneeling on one knee. 

In genuflecting with both knees {prostratio) 
the right knee is bent first and then the left; 
thereupon a low bow of the head is made and 
then the person rises. 

Rides: a) For all those who officiate, except- 
ing the Celebrant, Bishop and Canons, a genuflec- 
tion tozvards the cross of the high altar is pre- 
scribed (Caer. Ep. I, c. 18, n. 3). But this ap- 
plies in acta functionis tantum {Deer. Anth. n. 
3792 ad 11), hence not e.g. w r hile such an altar is 
being decorated. 

b) The following applies to all: While the 
Blessed Sacrament is exposed, the prostratio is 
made only on entering or leaving the choir; 



INTRODUCTION. 3 

otherwise a simple genuflection is always to be 
made. 

c) The following rules are to be observed by 
the Celebrant and Minister (i.e. Deacon and Sub- 
deacon) : They genuflect on the floor {genn- 
Aexio in piano) only on entering or leaving the 
choir. In the course of the function, however, 
they genuflect on the step (genuflexio in gradu) 
in case they are standing there {Deer. Auth* 
n. 2682 ad 47). The ministri inferiores genu- 
flect exclusively on the floor. 

5. Bows. We distinguish three kinds: 

a) A low bow of the body, i.e. such an inclina- 
tion of the upper part of the body, that the arms 
if extended would just about reach the knees; 

b) a medium bow of the body, such that the 
toes may be seen ; 

c) a bow of the head (called inclinatio sim- 
plex) ; the latter is again distinguished as pro- 
funda, media, and minima; if referred to God 
{Jesus Christ, Jesus, or if made at the Gloria 
Patri, Or emus, etc.) it is profunda; if to the Bl. 
Virgin, media; if to a Saint (or the reigning 
Pontiff), minima. A certain distinction is pre- 
scribed in the following: Cum profert nomen 
Jesu vel Mariae inclinat se; sed, profundius, cum 
dicit, " Jesus " {Caer. Ep. II, c. 8, n. 46). There- 
fore in making the inclin. cap. prof., the shoulders 
are also somewhat inclined. 

Rules: 1. The low bow of the head is always 
made to the cross (except at the Gospel, when it 
is made to the book) ; during the Exposition of 
the Bl. Sacrament and after the Consecration 
(e.g. at the Or emus previous to the Pater 
Master) , all the low bows of the head are to be 



4 INTRODUCTION. 

made to the BL Sacrament (even at the Gospel. 

according to Deer. AutJi. n. 3875 ad 4). 1 For 
the bows in particular, vid. p. 6 et seq. 

2. The bows of the head made while pronounc- 
ing the names of Mary and of the Saints are gen- 
erally directed towards the book. If however the 
main image of the altar represent the Bl. Virgin 
or the Saint in question, the bow is made to this 
image (Ruhr, novae, Rit. Cel. tit. 5. n. 2). 

3. At every Mass (even a Mass for the dead ) 
a bow is made whenever the name of Mary or of 
the Pope occurs ; the same is the case with the 
names of the Saints, as often as the Mass is said 
in their honor or a Commemoration of them is 
made : this applies to every part of the Mass 
where their names are pronounced, except in the 
titles of the Epistles and Gospels. If for some 
reason or other e.g. on account of a coincident 
Feast of the 2nd class, the Commemoration of the 
Saint be dropped during his Octave, a bow is 
nevertheless made at the occurrence of his name 
during the Mass 1 5. R. C, Tune 19th. 1903). 
When several names occur the bow is made per 
modum unius. 

4. A bow is made at the name of the Bishop 
only in annvu. eleet. et eonseer. 1 in the Oration 
and Canon), or when the Bishop is present at 
the function I in the latter case to the book alone). 

5. Xo bozu is made when mere titles occur, 
e.g. 55. Angelorum or at the word Trinitas or 
Spiritus Sanctus. 

1 If the bow has to be directed to one side. e. g. from 
the Epistle side to the cross in the middle of the altar, 
not merely the head but the upper part of the body 
should be bent in that direction. 



PART I. 

THE MASS. 

CHAPTER I. THE MASS IN GENERAL. 

ARTICLE I. CEREMONIES. 

The ceremonies are proposed so clearly and 
with such detail in the Ritus celebrandi Missam, 
that it appears unnecessary to repeat them here. 
Yet an arrangement of the most important cere- 
monies with a view to expeditious application 
cannot but prove welcome. This arrangement 
is taken entirely from the Missal, except where 
the use of other sources is expressly indicated. 

§ i. Bows. 

a) Excepting the case of altars where the Bl. 
Sacrament is not kept, there are four low bows 
of the body: 

i) At the foot of the altar, during the Con- 
Uteor and until the Amen after the server's Mis- 
ereahtr; then at the middle of the altar, 

2) during the Munda cor, etc. ; 

3) at the words Te igitnr until petimus (when 
the priest kisses the altar) ; 

4) at the words Supplices te rogamns. 

Tzvo other low bows are to be observed here : 



6 THE MASS IN GENERAL. 

i) A low bow of the body is made on arriv- 
ing at the foot of the altar, where the BL 
Sacrament is not kept, after the biretta has been 
given to the server. On leaving such an altar, 
however, a low bow of the head only is made 
(Rit. eel tit. 12, n. 6) ; 

2) before beginning the prayers at the foot 
of the last named altar. 

b) There are eight medium bows of the body: 

1) During the Confession from Dens, tu con- 
versus to Oremus inclusively; 

2) during the Prayer ramus te, Domine to 
quorum reliquiae; 

3) during the Prayer In spirit u humilitatis; 

4) during the Prayer Suscipe, sancta Trinitas; 

5) at the Sanctus to the Bened ictus exclu- 
sively ; 

6) during the three Pravers after the Agnus 
Dei; 

7) at the Domine, non sum dignus; 

8) while the priest receives the Sacred Host. 

c) The following low bows of the head are 
made : 

1) To the cross or picture before leaving the 
sacristy ; 

2) at the altar before descending the steps for 
the prayers at the foot of the altar. — According 
to Roman usage a bow is made in the analogous 
case at the end of Mass, before leaving the altar 
after the last Gospel. Also when the Celebrant 
passes the middle of the altar, e.g. when he car- 
ries the book himself or when he goes to the 
Gospel side to read the Passion, he bows while 
passing before the cross; 



CEREMONIES. 7 

3) in the Gloria at the words Deo, Adoramus 
te, Gratias agimns tibi, Suscipe deprecationem 
nostram; 

4) whenever during the Mass the Holy Name 
of Jesus occurs, also at each occurrence of the 
Gloria Patri and Orevius; x 

5) in the beginning- of the Credo at the word 
Deum, and towards the end at Simul adoratur; 

6) in the Preface at the words Deo nostro of 
the Gratias agamus; 

7) in the Memento for the Living (in the 
Memento for the Dead, the fixing of the Cele- 
brant's eyes upon the Sacred Host answers the 
purpose of a bow) ; 

8) in both Consecrations a) at the words tibi 
gratias agens; b) during the very words of the 
Consecrations; in the latter case it is plain the 
tallness of a person makes a bow of the body 
imperative. Yet it is evident withal that it is 
not according to the Rubrics to make a pro- 
founder bow merely for devotion's sake; 

9) at the words Per eundem Christum D. N. 
after the Memento for the Dead (but not at the 
following words Nobis quoque peccatoribus). 
This is the only instance in the liturgy where a 
bow is made at the word Christus; 

10) at the Oremus before the Pater Noster; 

11) during the threefold Agnus Dei (Rit. eel. 
tit. 10, n. 2) ; 2 

1 When at the beginning of the Introit the name of 
Jesus or of a Saint occurs, the bow of the head is 
omitted or the sign of the cross is made before pro- 
nouncing the first words. 

2 The more general expression of the Canon in- 



8 THE MASS IN GENERAL. 

12) at the Prayer P lac cat tibi before the Bless- 
ing {ibid. tit. 12, n. 1) ; 

13) at the word Dcus of the Blessing; 

14) at the foot of the altar before receiving 
the biretta and leaving, if the Bl. Sacrament is 
not in the tabernacle. 3 

For the rest the posture of the body should be 
erect, as the Missal in various places ordains, e.g. 
procedit erecto corpore (to the altar) — erectus 
incipit missam; — stans erectus dicit: " Accepit 
panem;" — stans erectus dicit: " Simili modo." 

§ 2. Position of the Hands. 

1) The priest is always to fold his hands be- 
fore blessing anything, whenever the left hand 
is not otherwise occupied (as e.g. in blessing the 
water at the Offertory). By this action he sig- 
nifies his desire to ask God's blessing first. 

2) As often as the priest bows his body while 
reciting a prayer at the middle of the altar, he 
places his folded hands upon the altar, except at 
the Munda cor, Sanctus, the threefold Agnus Dei 

clinatus Sacramento as well as inclinat se previous to 
the Prayer Placeat does not, apparently, contradict 
what has been said, according- to the rule of in- 
terpretation : Lex generaliter loquens Umitatur per 
aliam legem specialiter loquentem (Reiffenstuel, I, 1. 1. 
De reg. Interpret, n. 399). 

3 For the recitation of the prayers immediately fol- 
lowing a Low Mass it is most suitable to go to the 
middle of the altar after the last Gospel and, after bow- 
ing, to remain at the top step or descend to the lowest 
without the chalice, at least when the prayers are to 
be recited in common with the people. 



CEREMONIES. 9 

in Masses for the Dead and at the beginning of 
the Agnus Dei in any Mass. 

3) The simultaneous extension and raising of 
the hands, followed by their lowering is prescribed 
at the Gloria, Credo, Vent Sanctificator, {Ruhr. 
Nov.), Te igitur, at the words Hat dilectissimi 
Filii tui D. N. Jesu Christi and Benedicat vos. 
In all other cases the hands are extended and 
joined without raising them, e.g. at the Oremus 
introducing the Orations; 4 at the Memento for 
the Living the hands are raised to the level of 
the chin or thereabouts and then joined; at the 
Memento for the Dead the hands are first joined 
and then raised to the level of the chin. 

4) It is neither prescribed nor forbidden to 
make the sign of the cross at different planes of 
elevation, when blessing the host and chalice sepa- 
rately. 

§ 3. Position of the Eyes. 

1 ) According to the Rit. Cel. the priest should 
keep his eyes cast down, 

a) when approaching or leaving the altar; 

b) when facing the people, he says Do minus 
vobiscnm, Orate fratres; also at the Blessing 
towards the end of the Mass. 



4 The prescribed method of extending and joining 
the hands and bowing the head may be carried out 
either by bowing the head to the cross of the altar, 
while the hands are extended, or by bowing the head 
to the cross the very instant the hands are joined, as 
in the similar case of the concluding formula Per D. 
N.; the latter way might appear more seemly and 
significant. 



10 THE MASS IN GENERAL. 

2) At the renins, Gloria, and Credo the rais- 
ing of the eyes is not prescribed, but a bow of 
the head only. 

3) The priest raises his eyes to the cross nine 
times (Deer. Auth. n. 2960. ad 3) : 

a) At the beginning of the Munda eor; then in 
all the Prayers of the Offertory at the middle of 
the altar, except the Prayer In spiritu humilitatis ; 
therefore, 

b) at the beginning of the Suscipe, Sancte 
Pater; 

c) during the whole of the Prayer Offerinius 
tibi; 

d) at the beginning of the Veni SanctiUcator; 

e) at the beginning of the Suscipe, Sancta 
Trinitas; 

f) at the words Deo nostra of the Gratias 
aganius; 

g) at the beginning of the Te igitur; 

h) at the words elevatis oculis before the Con- 
secration ; 

i) at the words Benedicat vos of the Blessing 
at the end of Mass. 

4) At the elevation of the Sacred Host and 
chalice the priest's eyes should be directed to each. 
In fact his eyes should never remain closed, for 
he is the sole guardian of the Bl. Sacrament while 
It is present on the altar (AA.). 

5) On three occasions does the priest keep his 
eyes fixed some time on the Bl. Sacrament : 

a) During the Memento for the Dead; 

b) during the Pater Noster; 

c) during the three Prayers after the Agnus 
Dei. 



THE RUBRICS. II 



§ 4. The Voice. 

The priest uses three tones at Mass : loud, 
medium and low; the medium tone twice before 
and twice after the Consecration — before, at 
the words Orate fratres and during the Sanctus; 
after the Consecration, at the words Nobis quoque 
peccatoribus and during the threefold Domine, 
non sum dignus. 

The rest is either in a loud tone or low, accord- 
ing as the Missal prescribes. 

As regards the High Mass, vid. pp. 82, 106. 



ARTICLE II. THE RUBRICS. 

§ i. Rules Concerning the Changeable 

Parts of the Mass (Gloria, 

Orations, etc.). 

a. Gloria. 

1. The Gloria is always said if the Te Deam 
has been said in the Office; besides on Maundy 
Thursday and Holy Saturday; 

2. the Gloria is never said when violet is worn; 

3. whenever the Gloria is said, the Ite y missa 
est is likewise said; if there is no Gloria, the 
Benedicamus Domino is said. 

b. Orations. 
1. The Number of Orations, 
a) In Festis duplicibus considered in se, there 
is but one Oration; very often, however, by rea- 



12 THE MASS IN GENERAL. 

son of the present multiplicity of festal Offices, 
one or more Commemorations are made. The 
following may serve as a practical rule: In the 
Mass of a Feast of the double Rite there are as 
many Orations as there are in the Lauds. 

Exceptions: i. On Feasts of the 2nd class 
the commemor. simpl. is omitted in missis can- 
tatis, e.g. the commemor. S. Hadriani is dropped 
on the Feast of the Nativity of the B. V. M. ; 
the Commemoration of a Simple Double or Semi- 
double, however, is not omitted. 

2. On the contrary, the Rogation days 5 and 
the Vigils which occur in Advent, Lent and on 
Ember Days G are commemorated at Mass, 
though not in the Office. 

b) In F est is semiduplicibus and on Sundays 
there are always at least three Orations. 

Exceptions: i. There are but two Orations 
on the Sundays infra Octavam, on Passion Sun- 
day and on the days within the Octaves of Easter 
and Pentecost. 

2. There is but one Oration at the Mass on 
Palm Sunday and the Vigils of Pentecost and 



5 Excepting in the case of the processional Mass, the 
Commemor. Rogationum does not occur on St. Mark's 
day but only on the three days of Rogation week, and 
this on Monday — because a Feria major, — even at 
the Mass of a Feast of the ist class and with the 
Gospel of the Feria at the end of Mass ; on Tuesday 
and Wednesday without the Gospel of the Feria and 
never at the Mass of a Feast of the ist class. 

6 The first Oration of the Mass on the Ember day 
in question serves the purpose of the Commemor. de 
Feria Quat. Temporum; for it is the Oration which 
corresponds to the Office (Rnbr. gen. tit. 7, n. 4). 






THE RUBRICS. 1 3 

Christmas (unless the Vigil of Christmas coin- 
cide with the 4th Sunday of Advent, in which 
case the Sunday is commemorated). 

On the three days last mentioned the Oratio 
de SS. is not omitted in Missis cantatis, but is 
added to the Oration of the day sub una con- 
clusion e. 

c) In Fcstis simplicibns (Vigiliis and Feriis) 
three Orations are prescribed, five or seven may 
be said. 

Exception : In Masses de feriis tempore Pas- 
sionis, only two Orations are allowed. 

Note I. On account of occurring Commemorations (of 
Octaves, Ferias, etc.) often more than two or three Ora- 
tions may have to be said. 

Note 2. According to Ruhr. nov. tit. 3, n. 1, the Masses 
of the Feriae majores may be said on Festa semidupl. also. 

2. Kinds of Orations (Commemorations). 

According to the Miss. Ruhr. gen. tit. 7, n. 5 
the following* Commemorations are distinguished : 

a) Commemorationes speciales, i.e. those 
which correspond to the Commemorations of the 
Office, e.g. the Commemoration of an Octave, a 
Sunday, etc. 

b) Commemorationes communes, i.e. particu- 
lar Orations which serve to fill up the prescribed 
number three in the Masses mentioned above 
under b) and c). Therefore, were e.g. two 
special Commemorations previously prescribed 
and were the required number of three already 
completed, the Commemor. communes would be 
omitted entirely; if there is but one special Com- 
memoration, the prescribed Commemor. com- 



14 THE MASS IN GENERAL. 

munis, which is first in order, takes the place of 
the 3rd Oration, while the one second in order 
is omitted; e.g. the 2nd of December is the 
Feast of St. Bibiana, Fcst. semid.; if it occurs 
before Advent, 2. or. A cunctis, 3. or. ad lib.; 
during Advent, 2. or. de Feria, 3. or. Deus qui 
de, not more, unless there be an imperata. 

The Commemorationcs communes for the dif- 
ferent seasons of the ecclesiastical year are indi- 
cated in the Ordo; attention, however, is called 
to the following four points: 

1. When the Oration Concede is prescribed 
(during the Paschal season, Octaves, etc.), it is 
not the Oration Concede, qucesumus of the ora- 
tiones diverse? which is meant, but the Oration 
Concede nos f amnios tuos occurring in the Votive 
Mass de Beaia. 

2. In the Oration A cunctis, a) the priest must 
always insert the name of the Patron or Titular 
of the church or public chapel, where he is actu- 
ally celebrating (be he a visiting priest or other- 
wise) ; if he celebrates in a chapel which has no 
Patron Saint, he is to use the name of the Patron 
of that place (Deer. AutJu n. 2814 ad 1. and 2822 
ad 3) ; b) in the domestic chapels of seminaries, 
convents, etc., which have their own churches 
nearby, the name of the Patron of the church and 
not of the place is to be used (ibid. n. 3804 ad 8) ; 
c) if, however, the seminary or convent has no 
church of its own, but a domestic chapel only, 
which has been consecrated or solemnly blessed, 
the name of the chapel's Patron Saint is to be 
used (S. R. C. 14 Mart. 1903) ; d) the order the 
Saints' names will follow is that of the Litany of 



THE RUBRICS. 1 5 

All Saints, hence the Angels before St. John the 
Baptist, the Apostles before the Martyrs, etc.; e) 
if the Saint's name has already occurred in some 
other Oration, e. g. that of St. Joseph in the Vo- 
tive Mass in his honor, it is omitted in the Ora- 
tion A cunctis; f) religious may insert (besides 
the name of the Titular or Patron Saint) the 
name of their Founder, keeping the order of 
names mentioned above (Deer. Auth. n. 3758). 

3. Whenever the words tertia oratio ad libitum 
occur, they do not mean that a person is free to 
say or omit a third Oration, but that a third Ora- 
tion must be said, which may at pleasure be 
chosen either from the orationes diverse? or from 
any other Mass, which may be said as a Votive 
Mass. The Oration of a Saint may not be taken 
whose name has been previously used in the Ora- 
tion A cunctis, nor an Oration otherwise pre- 
scribed, as de Spiritu Sane to, in case the latter is 
the oratio imperata. 

4. The Oration Fidelium for all the departed 
is prescribed even in Low Masses of a Fest. simpL, 
of a Vigil or Feria (whether the Mass be proper 
to the Feria or that of a Sunday) — a) on the 
first free day of the month, except during Advent, 
Lent and the Paschal season; b) on every Mon- 
day except during Lent and the Paschal season 
and it is to be said second in order. Thus Deer. 
Auth. 2077, 3533 ad 3, Ritbr. tit. 5, n. 1 and 2. — 
The Oration has in this connection the character 
of a Commemoration and that too of a special 
Commemoration; if there happens to be another 
Commemoration, e.g. Simplicis, it is said third in 
order, while the usual commemor. communis is 



1 6 THE MASS IN GENERAL. 

omitted. If several commemor. speciales occur 
on the same day, the Oration Fidelhtm is accord- 
ing to Rubr. gen. tit. 7, n. 6 said next to last 
(e.g. on the 14th of August). 

Note. Moreover according Deer. Auth. n. 1322 ad 8, 
an Oration for one or several departed may be added to 
the three prescribed in Ferial Masses (no regard being had 
to the odd number), and always the next to the last in 
order (this no longer holds for Votive Masses or Masses 
of a Semi-double). 

c) Orationes extraordinariae, i.e. such as are 
to be said not by reason of their connection with 
the Office, but either because generally prescribed 
for stated occasions, as the O ratio de SS. during 
the Exposition of the Bl. Sacrament, the Oration 
for the Pope or Bishop on the Anniversary of his 
election, etc., or because of a special regulation 
of the Bishop, or such finally, as are not pre- 
scribed at all, but may be added ad libitum by 
the priest. 

1. Concerning the Oratio de SS. vid. p. 94 et 
seq. 

2. Concerning the Oratio imperata the follow- 
ing obtains : 

a) The Ordinary may prescribe that a Collect 
be said for some very urgent reason even on a 
Dupl. 1. cl. (this then will be added sub una con- 
clusion). This faculty of the Bishop is still in 
force (cf. Deer. Auth. n. 3365 ad 3). 

b) Otherwise the Oratio imper. must be 
omitted at all the Masses on a Feast of the first 
class, in solemn Votive Masses, on Palm Sunday, 
on the Vigils of Christmas and Pentecost; in 
High Masses on Feasts of the second class. 






THE RUBRICS. 1 7 

c) It may be omitted at Low Masses on Feasts 
of the second class. 

d) It must be said at all other Masses and al- 
ways last in order, except that it precedes Ora- 
tions added ad libitum by the celebrant. 

3. In the case of the Orations added ad libitum 
the uneven number must be preserved, i.e. the Ora- 
tions which have been added to those of the day 
must constitute with them the number of 5 or 7. 
In the latter case the or. imperata may be added 
also; e.g. suppose a Mass de Feria Adventus is 
said; the first Oration is de Feria, the 2. or. 
Dens, qui de B. V. M., the 3. or. Ecclesiae, the 
4. or. (imperata) pro Papa; and then one or three 
Votive Orations may be added to sum up the 
number of 5 or 7 respectively. What has been 
said of the Oratio ad libitum on p. 15, 11. 3, applies 
also to the Votive Orations just mentioned. 

Note. The Imperata is not included in the number of 
Orations prescribed by the Rubrics ; therefore, e. g. the 
or. imper. A domo may not supplant the 3. or. ad libi- 
tum ; again — and this occurs quite frequently — when 
the 3. or. is Ecclesiae or pro Papa, a choice is not allowed, 
where the Oration pro Papa is prescribed as imperata, 
but the Oration Ecclesiae must be said as the 3. or. and 
that pro Papa must be added as a Collect (S. R. C). 

c. Credo. 

DA credit i.e. Dedicatio, Dominus, Domina, 
Dominica (even if the Mass is not de Dominica), 
Doctores, Angeli, Apostoli. MUC non credit, i.e. 
Confessor, Martyr, Virgo, Vidua, Vigilia ; yet the 
Credo is said on Feasts of the Patron Saints of 
churches and places, of St. Mary Magdalen 
(Apostolorum Apostola), on more important 



1 8 THE MASS IN GENERAL. 

Feasts of religious orders [Ruhr. Miss. tit. 11), 
and on the Feast of All Saints. The Credo is 
never said in Ferial Masses nor in those of Vigils 
(cf. ibid.), even when such Masses occur in an 
Octave which requires the Credo, e.g. if the 14th 
of Dec. is the Wednesday of Ember week, the 
Mass de Feria with the commemor. Octavae 
Immac. Cone, is said, but without the Credo 

d. Preface. 

1. It is propria if the Feast has a propria. On 
the Feast of the Apostle St. John, however, the 
Praef. de Nativ. and not de Apost. is said. 

2. The de Octava is said even if no commemor. 

Octavae occurs at the Mass. 

3. It is de Tempore, i.e. Quadragesimae, Pas- 
sioniSj Paschalis, even on the Sundays occurring 
during these Seasons. 

4. De Trinitate on the other Sundays and in 
festal Masses occurring on Sundays, in case the 
Feast or Octave has no proper Preface. 

5. On all other days the Praef. communis is to 
be said. The General Rule is : Praef. magis 
communis ccdit magis propriae. 

e. Communicant es. 

If the Communicantes is proprium, it is the 
same throughout the entire Octave, even in 
Votive Masses, also in Masses which have their 
own proper Preface. 



THE RUBRICS. 19 



/. The Last Gospel. 

It is always that of St. John, except in Festal 
Masses on Sundays, on a Feria Major (having 
its own proper Gospel) and on Vigils; if, how- 
ever, such a Feria Major happens to be a Vigil, 
the ultimum evang. Vigiliae is not said (Rnbr. 
Miss. tit. 13, n. 2), but in festal Masses ultimum 
evang. Feriae; in Ferial Masses ultimum evang. 
S. Joannis. 

Note. One exception is made by the Decree n. 3844 ad 
9, if e.g. the Feast of the Expectation of the B. V. M. 
is celebrated anywhere on the 20th of Dec, which happens 
to be the Wednesday of Ember week, the last Gospel of 
the Vigil of St. Thomas is read. 

§ 2. Remarks on Votive Masses. 

1. We distinguish two kinds of Votive Masses, 
those properly and improperly so called. 

Votive Masses properly so called are Missae 
extra ordinem Officii {Ruhr. gen.) y those there- 
fore which differ from the Masses proper to the 
day, e.g. Missa de SS. Corde on a Semi-double 
Feast. 

Votive Masses improperly so called, are such 
as correspond to the recited votive Office; they 
are called Votive Masses per denominationem 
only, because of their relation to the Votive Office 
recited. 

2. The Votive Offices are of two kinds: a) 
the OfUcia votiva per annum, allowed since 1883, 
and ad libitum for all priests; b) those Offices 
indicated in the Ordos of certain dioceses and 



20 THE MASS IN GENERAL. 

religious Orders as obligatory on stated days for 
the priests concerned. 

3. The Votive Offices are as a rule Semi- 
double Offices; some, e.g. the Office de Immac. 
Cone, and de SS. Sacramento, in quite a number 
of places are Double. 

a. Rules for Votive Masses Improperly so 
Called. 

1. They akva'ys have the Gloria, but never the 
Credo (no exception). 

2. The 2. and 3. or. are those of a Festum 
semiduplex; hence, too, the commemor. SimpL 
or Feriae (with the last Gospel according to 
the Rules governing Ferial Masses). If the 
Votive Office is said as a duplex, the Orations at 
Mass are those of a Festum duplex only. 

3. The Ite, missa est is always said. 

4. Even if the Office de Immac. Cone, sub ritu 
dupl. is recited, according to Deer. Auth. n. 3792 
ad 6, a Mass for the Dead (or another Votive 
Mass) may be said instead of the Mass corre- 
sponding to the Office. This holds for other 
Votive Offices which are recited as duplicia. 

5. According to the same Deer, ad 7, the priest 
may say the Mass of a Feria Major or Vigil, 
even if he has recited a Votive Office on that 
Feria or Vigil ; but at this Mass he must make a 
Commemoration of his Votive Office and that 
first in order. Cf. above, p. 13, Note 2. 



THE RUBRICS. 21 



b. Rides for Private Votive Masses Properly 
so Called. 

i. On the Various Parts of the Mass. 

a) In general these Masses have no Gloria. 

There are three exceptions: i. In Missa de 
Beata on Saturday or during the Octave of the 
Feast of the Beata {Deer, Auth. n. 3922, v. 2), 
e.g. if on the nth of Dec. (Festum S. Damasi, 
semid.) the Mass of the Immac. Conception is 
said, because infra Oct. Immac. Cone; 2. in 
Missa de Angelis (whether of all the Angels or 
some particular one), e.g. of St. Raphael, Arch- 
angel; 3. in Missa de Sancto on his Feast or 
within its Octave, e.g. if on the 23rd of Sept. 
(Festum S. Lini, semid. commemor. S. Theclae, 
Simpl.) a Votive Mass in honor of St. Thecla 
is said. 

P) Orations: The 1. or. is that of the Vo- 
tive Mass, the 2. or. that of the Office recited, 
the 3. or. of the Octave, Feria, Vigil, Simple, if 
such are to be commemorated, otherwise, in order 
to fill out the required number three, the first 
of the commemor. communes proper to the sea- 
son is added, in which case it is to be observed 
that the Oration de Spiritu Sancto is to be taken 
as the commemor. communis in Votive Masses 
de Beata, 

Three Orations are prescribed by the Rubrics ; 
but more may have to be said by reason of oc- 
curring Commemorations; e.g. if on the Feast 
of St. Casimir during Lent a Votive Mass de 
SS. Corde is said, the following is the order of 



22 THE MASS IN GENERAL. 

the required Orations: i. or. de SS. Corde, 

2. or. de S. Casimiro, 3. or. de Feria, 4. or. de 
Simplici. — Instead of three it is allowed to say 
ad libitum five or seven Orations, just as in the 
case of Ferial Masses, i.e. as many more may 
be added to those already required as will sum 
up the number 5 or 7; the Oratio imperata may 
be included among those selected; e.g. if on the 
Feast of St. Louis (August 25th) the Mass de 
B. V. Maria is said, the 1. or. is de B. Maria 
Virg., the 2. or. de S. Ludovico, the 3. or. de 
Spiritu Sancto, the 4. or. (ex supposito) Im- 
perata; to these the celebrant may add as 5. or., 
e.g. pro se ipso sacerdote. 

Note. Even in the Votive Mass de SS. Trinitate within 
an Octave de B. V. M. e.g. on the 19th of Aug-ust, the 

3. or. is de S. Spiritu (Deer. Auth. n. 3764 ad 12). 

y) The Credo is not said in these Masses. 
However, within the Octaves of Feasts which re- 
quire the Credo, the Credo must be said in the 
Votive Masses of such Feasts; e.g. in the case 
mentioned above, if a Votive Mass de Beata is 
said on the nth of Dec. (Fest. semid. S. Damasi 
infra Oct. Immac. Cone.) the required Mass is 
the festal Mass de Immac. Cone, not only with 
the Gloria, but with the Credo also (Deer. Auth. 
n. 3922 III, 3 and V, 1 ) ; indeed the Mass is no 
longer a Votive Mass precisely, but a festal Mass. 

8) The Preface. Rule: Praefatio magis com- 
munis cedit magis propriae, vid. p. 18. 

Note. If the Mass of the day has its own Communi- 

cantes (e. g. infra Oct. Aseens.), the latter must be said 

in the Votive Mass also, e. g. in the votiva de B. Maria 
Virg. 



THE RUBRICS. 23 

e) The Benedicamus Domino is said, except 
when the Gloria occurs (in the latter case the 
Ite, missa est always). 

£) Ultimum evang. semper S. Joannis (with- 
out exception), hence even in Lent. 

2. Masses Which May or May Not Be Said as 
Votive Masses. 

a) The follozving may be said as Votive 
Masses: 

a) All those indicated in the Missal as Votive; 

P) the Masses of all those Saints whose canon- 
ization is confirmed by the Martyrology or other- 
wise ; 

y) some Masses in honor of the Mysteries of 
our Lord, such, namely, as are expressly indi- 
cated as Votive Masses, e.g. de SS. Corde (con- 
cerning which Mass more later), de SS. Nomine 
Jesu, de Pretios. Sanguine; 

8) besides the five Masses in honor of the 
B. V. M. mentioned at the end of the Missal, the 
following may also be said as Votive Masses : 
De Immac. Cone, (with in Commemoratione in- 
stead of in Solemnitate in the Secreta; in the 
Preface, in Cone. Immaeulata) , also de Septem 
Doloribus B. Mariae Virg. (with proper Oration, 
without the Sequence and in the Preface in 
Transfixione) j de Purissimo Corde B. Mariae Virg., 
at least in those places where the Feast is allowed 
(Preface: in Veneratione). Masses de aliis Fcs- 
tis B. Mariae Virg. are not permitted as Votive 
Masses e.g. de Bono Consilio, de SS. Rosario, 



24 THE MASS IN GENERAL. 

de Monte Carmclo, except during the Octaves of 
such Feasts {Deer. Auth. n. 3605 ad 5). 

Note. The Votive Mass de B. Virg. during the Octave 
of a Feast of the Bl. Virgin is the Mass of the Feast itself 
with the Gloria and Credo, ibid. n. 3922, v. 1. 

b) Missae de Dominica, Perils, Beatis et Mys- 
teriis (unless expressly indicated as such) may 
not be said as Votive Masses. 7 

3. Color of Vestments at Votive Masses. 

a) De SS. Trinitate, SS. Corde, SS. Sacra- 
mento, SS. Nomine Jesu and all those de Bcata 
Virgine — white. 

b) De Spir. Sancto, de Cruce, de S. Spinea 
Corona, S. Lancea — red. 

c) De Passione, pro quaciimquc necessitate 
and all those that follow in the Missal — violet 
{pro Sponsis, however, white). 

Note. When Votive Masses improperly so called de 
Passione are said, i. e. when the Office de Passione has 
been recited, the color is red. 

d) De Sanctis, the same as on their Feasts. 

4. When Votive Masses are Forbidden. 

a) On Sundays and all Doubles; — b) from 
the Vigil of Christmas (inclusive) until after the 
Octave of Epiphany; — c) during Holy Week 
and Easter Week; — d) on the Vigil of 

7 Since, however, according to the above Decrees (n. 
3605, 3922), Votive Masses of all the Feasts of the 
Bl. Virgin may be said during the Octaves of such 
Feasts, we infer and this legitimately, that this privi- 



THE RUBRICS. 2$ 

Pentecost and during the week following Pente- 
cost; — e) during the Octave of Corpus Christi; 
— f ) on Ash Wednesday. 

5. Concerning Various Votive Masses in Par- 
ticular. 

a) If a Votive Mass in honor of St. Joseph is 
said the Mass of the Saint's Feast (March 19th) 
is not to be said as the Votive Mass in his honor 
(Deer. Auth. n. 3764 ad 9), but the one indi- 
cated for Wednesday among the Missae votivae 
per annum. 

b) According to the Missal (Rubr. post Miss, 
vot. de SS. Tr initate) the Mass de SS. Trinitate, 
de Spiritu Sancto, de B. Maria Virg., with the 
addition of the Oration indicated pro grat. ac- 
tione, sub una conclusione, may be said as a Mass 
of Thanksgiving. The opinion that the Oration 
pro grat. actione is added sub una conclusione 
in a High Mass only, but in a Low Mass is to be 
said as the 3. or. seems to be faulty; for, — 1) 
it is contrary to the manifest declaration of the 
Rubrics; — 2) contrary to the meaning of this 
Oration; for the principal Oration ought to be 
said first; now, since there is no particular Mass 
pro grat. actione, its place is supplied by saying 
the or. pro grat. act. with the first Oration sub 
una conclusione. — The Oration pro grat. act., 
however, may not be included in the required 
number of Orations. 



lege holds in regard to other Feasts, so that e.g. it 
would be permissible to say the Mass de Ascensionc 
with Gloria and Credo on a Semi-double infra Octavam 
Ascens. 



26 THE MASS IN GENERAL. 

c) The Votive Mass of St. John the Baptist; 
this should be the Mass in Nativitate S. Joan. 
Bapt., changing Nativitas into Commcmoratio 
(ibid. n. 3539). 

d) The Votive Mass in honor of the Sacred Heart 
may be said, if the OfFic. vot. de SS. Sacr. or de 
Passione has been recited; also de Crxice Domini; 
so, too, the Mass de Passione, if the Office de 
SS. Sacr. has been recited and vice versa. On 
these occasions, however, the Commemoration of 
the Office recited is omitted and instead the Ora- 
tions, which usually succeed, are said (ibid. n. 
3764 ad 11). 

e) In the Votive Mass of the Sacred Heart of 
Jesus, the Alleluia at the Introit, Offertory and 
Communion is omitted outside the Paschal sea- 
son (Deer. Anth. repeatedly). 

f) The Votive Mass de SS. Corde on the first 
Friday of the month. 

On the 28th of June, 1889, the Holy Father 
granted permission to add the Votive Mass of 
the Sacred Heart in those churches and oratories, 
where on the morning of the first Friday of each 
month special exercises of devotion in honor of 
the Sacred Heart are held with the approbation 
of the Ordinaries, — if on this day there occurs 
no Feast of our Lord, or any of the 1. class, or 
of a privileged Feria, Vigil, Octave (in the Oc- 
tave of Corpus Christi a day with the Office de 
Octava), or of All Souls, or the Vigil of 
Epiphany or the Purification of the B. V. M. 
(S. R. C. March 2j, 1902); according to the 
same Decree, this Mass may not be said, if the 
parochial Mass is to be applied for the people; — 



THE RUBRICS. 2,*] 

for the latter must always correspond to the 
Office {Deer. Auth. n. 3887). The following is 
to be noted : 

a) Under these circumstances the Mass has the 
character of a Missa votiva solemnis (concern- 
ing this Mass more later) — not merely when 
sung, but also when said as a Low Mass. Hence 
the Gloria and Credo and but one Oration are 
always said; therefore e.g. no or. imperata, in 
Advent no commemor. Feriae, and at the end of 
Mass the Gospel of St. John alzvays. 

fi) As may be judged from the very nature 
of the case, the above named privilege permits 
one Mass only; excepting, however, the circum- 
stance, in which two entirely distinct communi- 
ties, e.g. a religious community residing in a par- 
ish and later on the people of the parish, have 
separate services in honor of the Sacred Heart; 
for then the Mass de SS. Corde may be said in 
both cases. 

§ 3. Solemn Votive Masses. 

(The following is entirely according to the late 
General Decree, n. 3922). 
We distinguish: 

1. Missa vot. solemnis pro re privata; 

2. Missa vot. solemnis pro re gravi vel publico 
Ecclesiae causa (Miss.); 

3. Missa vot. solemnis in translatione solemni- 
tatis festi alicujus in Dominic am. 

As regards 1 . — The Missa solemnis pro re 
privata, even when celebrated with ministers, may 
be said only when in general Missae votivae pri- 



28 THE MASS IN GENERAL. 

vatae are allowed, and this entirely according to 
their Rite, i.e. with the omission of the Gloria 
and Credo with several Orations and chant as in 
Ferial Masses. Under causa privata, as distin- 
guished from gravis and public a, may be con- 
sidered e.g. the priest's first Mass, the Golden 
Jubilee of the priesthood, the taking of the veil, 
and nuptials. 

As regards 2. Missa solemnis pro re gravi vel 
publica Ecclesiae causa. This is the solemn Vo- 
tive Mass properly so called and enjoys the fol- 
lowing privileges : 

a) It may be said on any day of the year with 
the exception of a Sunday of the 1. cl., Feasts 
of the 1. cl., Ash Wednesday, Holy Week, the 
Vigils of Christmas and Pentecost. Therefore 
it may be said e.g. on Septuagesima Sunday, 
within all, even if privileged, Octaves. 

b) At this Mass the Gloria and Credo are 
never omitted; if, however, celebrated in violet, 
the Gloria is never said and the Credo only on 
Sundays (Ruhr. Miss.). 

c) Merely one Oration is said (Rubr. tit. 9. 
n. 14), except: — 1. Missa pro grat. act., in 
which the or. pro grat. act. is added sub una con- 
clnsione to the or. de SS. Trinitate (or de Spiritu 
Sancto or de Beata — Rnbr. ibid.); — 2. the 
Mass coram SS. exposito, in which the Oration 
de SS. Sacramento is also added sub una con- 
clusione to the Oration of the Votive Mass ; — 
this regulation of only one Oration holds always, 
so that in cases of churches, where but one Mass 
is said, even the commemor. Dominicae, Feriae 



THE RUBRICS. 2g 

ma j oris, Festi dupL, etc., is omitted in the solemn 
Votive Mass {Deer. Aitth. n. 3352 ad 6). 

d) The Preface is either propria if the Mass 
has a propria, or otherwise de Octava when 
within an Octave, or de tempore, e.g. Praefatio 
Paschalis (Rnbr. tit. 12, n. 4) ; otherwise the 
Praefatio communis or de Dominica, if a Sun- 
day, according to the late Deer. n. 3922, II, 3. 

e) Ultimnm Evangelium S. Joannis even on 
Sundays. 

f) Chant — tonus festivvis. 

Note 1. For lack of ministers or vestments a Missa 
cantata may be celebrated instead of the Missa sole nuns 
(but, if possible, in a solemn manner. Cf. de Herdt I, 
n. 29). 

2. A mere personal reason may not suffice for the per- 
mission to celebrate a solemn Votive Mass, but there must 
always be some occasion of supreme moment for the gen- 
eral welfare, be it the country or diocese or parish, e.g. 
the commencement of a mission, the illness of a country's 
ruler, success to arms, the election of a Pope, a Bishop 
and the like. Concerning this matter the decision of the 
Ordinary is to be follozved. Regulars may celebrate sol- 
emn Votive Masses pro re secundum eorum judicium gravi, 
e.g. the election of a general of the Order (cf. Ferraris, 
Bibl. hi). 

As regards 3. Missa solemnis in translatione 
festi, etc. In many places the solemnity of cer- 
tain Feasts is transferred to the following Sun- 
day, i.e. during the week the Office is recited on 
the particular Feast, but the solemn High Mass 
of the Feast- is celebrated on the following Sun- 
day. Since these Masses occur regularly every 
year, they are not strictly speaking solemn Votive 
Masses; the following is to be observed in their 
regard : 

a) The Gloria and Credo are always said. 



30 THE MASS IN GENERAL. 

b) Commemor. Dominicae only and this sub 
distincta conclusione, and the last Gospel of the 
Sunday, all of which are omitted, when besides 
this Mass a Conventual Mass is celebrated (ac- 
cording to Deer. Auth. n. 3754, II). 

c) Preface, just as in Missa solemnis pro re 
grain. 

d) If, however, the solemnity were to occur 
on a Sunday of the 1. cl., the Mass of the Sunday 
is sung with the Commemoration of the Feast 
sub una et prima conclusione. 

Note. In a similar manner according to the Ruhr. Miss. 
tit. 6, if a Feast is celebrated in the presence of a large 
concourse of people, but ought to be superseded by an- 
other and greater Feast which happens to fall on the same 
day, a Missa solemnis or cantata of the Feast may be 
celebrated on the day in question, excepting such days, 
on which a solemn Votive Mass pro re gravi is prohibited. 
Thus e.g. on the Friday before Palm Sunday, a High 
Mass in honor of our Lady of Sorrows might be sung in 
those churches, where an unusually large concourse of the 
faithful assemble, even if the Feast ought perchance to 
yield to another of a Major Doable (primar.) Rite. At 
such a Mass the Gloria, Credo, but one Oration and the 
last Gospel according to St. John occur ; however, on Sun- 
day commemor. Dom. cum ejus Evang. in fine. 

§ 4. Masses for the Dead. 
a. General Remarks on Masses for the Dead. 

1. Masses for the Dead of whatever descrip- 
tion are forbidden during the public and solemn 
Exposition of the Bl. Sacrament, during the pri- 
vate Exposition only at the altar of Exposition. 
Whether the Exposition in Ciborio is to be con- 
sidered as public, will depend on circumstances. 

2. The Sequence must be said : 



THE RUBRICS. 3 1 

a) In all Masses with one Oration; 

b) in all Masses which are sung, whether with 
one or more Orations. 

3. Unless a Mass for the Dead is expressly 
desired or the Mass is to be said at a privileged 
altar, the priest fulfills his obligations even on a 
Semi-donble Feast, by saying the Mass of the 
day, although it is more advisable to say the 
corresponding Mass for the Dead (S. R. C. April 
28th, 1902, ad 15). — This holds also for Votive 
Masses in honor of the Saints. 



32 



THE MASS IN GENERAL. 



b. Table of Various 



Kind of Mass. 



When prohibited. 



I. M i s s a exequialis 
cantata in die obit us 
seu depositionis et 
biduo sequenti sepul- 
turarn. 

The Low Mass for 
the Dead has the 
same prerogatives, 
when celebrated for 
the poor, or by rea- 
son of a privilege 
(e.g. as obtains in the 
Society of Jesus). 



i. On Christmas, Epiph- 
any, Easter Sunday, Ascen- 
sion of our Lord, Pentecost 
Sunday, Corpus Christi, Im- 
maculate Conception, Annun- 
ciation and Assumption of 
the B. V. M., Feast of St. 
Joseph, St. John Baptist, SS. 
Peter and Paul, All Saints; 
on the Feast of the Dedica- 
tion and Patronage of the 
church concerned, of the 
principal Patron of the coun- 
try or diocese. 

2. On the Sundays to 
which the solemnity of such 
Feasts is transferred. 

3. On the three last days 
of Holy Week. 

4. When the parochial 
Mass or Rogation Mass, or 
the Mass of the Vigil of 
Pentecost is to be said and 
but one priest is available. 



II. M i s s a exequialis 
cantata (or lecta) 
ultra bidunm post 
sepidturam. 



1. On Sundays and Holy 
Days of Obligation. 

2. On all Feasts of the 1. 
and 2.cl. 

3. On the Vigils of Christ- 
mas and Pentecost (hence 
not forbidden on the Vigil 
of Epiphany). 

4. On Ash Wednesday and 
during Holy Week. 

5. During the Octaves of 
Epiphany, Easter and Pente- 
cost. 

6. On the Octave of Cor- 
pus Christi. 



THE RUBRICS. 



33 



Masses for the Dead. 



Rite. 



Remarks. 



i. For a Pope, Car- 
dinal or Bishop, the 
first form as given in 
Missal with the corre- 
sponding Oration ex 
diver sis. 

2. For priests and 
laics one of the four 
forms taken ad libitum; 
but a) for priests the 
Oration Deus, qui inter 
apostolicos; b) for 
those who are not 
priests, the Oration de 
die obitus. 

3. The Sequence is 
read always. 



As above, I. 



1. The body must be pres- 
ent in the church ; if, how- 
ever, on account of a civil 
ordinance or by reason of an 
infectious disease or some 
other weighty reason, this is 
not possible, even if the body 
has already been interred, the 
Mass for the Dead may still 
be celebrated; in the latter 
case, however, only on the 
first or second day after 
burial (Deer. Auth. n.3755, 
II; cf. ibid. 3903, II). 

2. In the case of a funeral 
on All Souls' day, even if 
but one Mass is to be cele- 
brated, it is to be de die 
obitus (S.R.C. April 28th, 
1902, ad 6). 



The first free day is to be 
taken, otherwise the privi- 
lege is forfeited. 



34 



THE MASS IN GENERAL. 



b. Table of Various 



Kind of Mass. 



When prohibited. 



III. M i s s a e privatae 
die vel pro die obitus, 

i.e. praesente vel in- 
sepulto vel sepulto 
non ultra biduum, 
cadavere. 



i. On Sundays and Holy 
Days of Obligation. 

2. On Feasts of the i.cl. 

3. On the Vigils of Christ- 
mas and Pentecost. 

4. During Holy Week and 
the week following Easter 
and Pentecost. 

5. On the Octave of 
Epiphany and on Ash Wed- 
nesday (hence permissible 
e.g. within the privileged Oc- 
tave of Epiphany). 



IV. M i s s a exequialis 
post acceptum nun- 
tium mortis cantata. 



As above, II. 



THE RUBRICS. 

Masses for the Dead. 



35 



Rite. 



Remarks. 



One Oration and Se- 
quence as above, I. 



One Oration and Se- 
quence as above, I. 



i. All these Masses must 
be applied for the soul of the 
departed. 

2. In churches and public 
chapels they are allowed on 
those days only, on which the 
funeral takes place with sol- 
emn Mass for the Dead; this 
limitation does not concern 
semi-public chapels (S.R.C. 
April 28th, 1902, ad 7). 

3. They are allowed in pri- 
vate oratories as long as the 
body is either physically or 
morally present in the house 
(ibid, ad 8) ; the latter case 
obtains e.g. when the body 
according to law must be 
conveyed to a vault or when 
it has been buried not more 
than two days. 

4. If several Semi-doubles 
occur between the time of 
death and burial or of the 
biduum after death, the Mass 
de die obitus may be said 
or sung on all of these days 
(ibid, ad 11). 



1. In the case of those who 
are not priests the Oration is 
de die obitas without 
alteration. 

2. Only the first free day 
has this privilege. 



any 



36 



THE MASS IN GENERAL. 



b. Table of Various 



Kind of Mass. 


When prohibited. 


V. Missae lectae post 
acceptum nuntium 
mortis. 


On the days, on which the 
usual Masses for the Dead 
are prohibited (vid. infra, 
XI). 


VI. Missae diebus ter- 
tio, septimo, trigesi- 

mo post obitum seu 
sepulturam. 


i. On Sundays and all 
Holy Days of Obligation. 

2. On Feasts of the i. and 
2. cl. 

3. On the Vigils of Christ- 
mas and Pentecost (therefore 
not forbidden on the Vigil 
of Epiphany). 

4. On Ash Wednesday and 
during Holy Week. 

5. During the five privi- 
leged Octaves (of Christmas, 
Epiphany, Easter, Pentecost 
and Corpus Christi). 


VII. Missae in anni- 
versario stricte dicto, 

i.e. on the anniver- 
sary of the day of 
the death or on some 
other day of the 
year to be kept as 
the anniversary, or 
which may be desig- 
nated by the faith- 
ful as the anniver- 
sary. 


As above, VI. 



THE RUBRICS. 



37 



Masses for the Dead. 



Rite. 


Remarks. 


As above, I. 


As above, IV. 


i. For a Pope, Car- 
dinal or Bishop, Mass 
and Oration as above 
in I. 

2. For priests any 
one of the four forms 
is optional, but the 
Oration is always 
Deus, qui inter aposto- 
licos. 

3. For those who are 
not priests the Mass 
should be de die obit us 
with the Oration de die 
tertio, etc. 


1. On a Double there is but 
one Mass and this must be 
sung-. 

2. On a Semi-double sev- 
eral Masses, even Low 
Masses are allowed. 

3. The High Mass, if litur- 
gically prevented on the day 
appointed, may be trans- 
ferred to the first day on 
which no such prohibition 
occurs. 

4. The day may be counted 
from the day of the death or 
of burial either inclusively or 
exclusively. 


1. For a Pope, etc. 
as above under VI, also 
I. 

2. For priests any 
one of the four forms 
is optional, but the 
Oration is always 
Deus, qui inter aposto- 
licos. 

3. For those who are 
not priests one of the 
forms is optional, but 
the Oration should be 
de anniversario. The 
priest may say the 
Oration pro patre et 
matre for his deceased 
parents (AA). 


1. On a Double there is 
but one Mass and this a High 
Mass. 

2. On a Semi-double sev- 
eral Masses, even Low 
Masses may be celebrated. 

3. The High Mass may, if 
liturgically prevented on the 
day appointed, be transferred 
to the first day on which no 
such prohibition occurs. 

4. The anniversary may be 
reckoned either from the day 
of death or burial. 



38 



THE MASS IN GENERAL. 

&. Table of Various 



Kind of Mass. 


When prohibited. 


VIII. Missae in anni- 
versario late dicto, 

i.e. on the anniversa- 
ries which religious 
communities and 
confraternities o b- 
serve in memory of 
the departed mem- 
bers or which ac- 
cording to the desire 
of the faithful are 
kept during the Oc- 
tave of All Souls. 


1. On the days mentioned 
sub VI, and besides on all 
Major Doubles. 

2. The privilege granted in 
the case of the Octave of All 
Souls may not be extended 
to any other Octave or sea- 
son (S.R.C. April 28th, 1902, 
ad 4). 


IX. Missae in ecclesia 
vel oratorio coeme- 
terii. 


As above, under VI. 


X. Missae cantatae pro 
defunctis ex indulto 

(bis vel ter in hebdo- 
mada). 


1. As above, under VI. 

2. They are allowed on the 
2., 3., 4. and 5. of January 
(cf. Deer. Auth. n.3049). 



THE RUBRICS. 



39 



Masses for the Dead. 



Rite, 



Remarks. 



i. One of the four 
forms ad libitum, but 
one Oration only, and 
this the corresponding 
one ex diversis. 

2. The Sequence al- 
ways occurs. 



i. On a Double, but one 
Mass and that a High Mass. 

2. On a Semi-double there 
may be several Masses, even 
Low Masses. 

3. The High Mass may, if 
liturgically prevented, on the 
day appointed, be transferred 
to the first dav on whch no 
such prohibition occurs. 



1. The Mass is the 
ordinary Mass for the 
Dead with at least 
three Orations. 

2. If a High Mass, 
the Sequence is read. 



This privilege obtains only 
in the case of mortuary 
churches and chapels prop- 
erly so called, and not e.g. 
in the cases of parish 
churches surrounded by cem- 
eteries (S.R.C. April 28th, 
1902, ad 2). 



The Mass is the 
ordinary Mass for the 
Dead, and this a High 
Mass though not neces- 
sarily solemn, nor fol- 
lowed by the Absolu- 
tion (n.3369) ; there 
are always three Ora- 
tions. 



The meaning of the privi- 
lege is : that besides the case 
of the Semi-doubles which 
may occur in the week, one 
or several of the Missae qno- 
tidianae (several only when 
intended for severally dis- 
tinct departed) may be also 
sung on two, or as the case 
may be, on three Minor or 
Major Doubles. 



4Q 



CEREMONIES. 



b. Table of Various 



Kind of Mass. 



When prohibited. 



XL M i s s a e privatae 
sive lectae sive can- 
tatae, extra dies priv- 
ilegiatos, the so called 
Missae quotidianae. 



i. On all Sundays and 
Holy Days of Obligation. 

2. On all Doubles. 

3. During the five privi- 
leged Octaves of Christmas, 
Epiphany, Easter, Pentecost 
and Corpus Christi. 

4. On Ash Wednesday and 
during Holy Week. 

5. On the Vigils of Christ- 
mas, Epiphany and Pente- 
cost. They are not, how- 
ever, prohibited on a day, to 
which the Office of a Dom. 
anticipata has been trans- 
ferred. 



THE RUBRICS. 
Masses for the Dead. 



41 



Rite. 



Remarks. 



1. In the Missa quotidiana 
cantata there are always and 
only three Orations, to be se- 
lected as follows : 

a) If the Mass is for the 
faithful departed in general, 
the three Orations of the 4th 
form of the Missal are to be 
taken in their regular order ; 

b) if for one or more of 
the departed especially desig- 
nated: the 1. or. is the one ex 
diversis which corresponds 
to the intention; the 2.or. is 
optional ; the 3. or. is Fide- 



2. In the Missa quotidiana 
lecta there are always at 
least three Orations ; live or 
seven are also allowed, in 
which case the following is 
to be observed : 

a) If for the faithful de- 
parted in general, the three 
Orations of the Missal must 
always be said and the op- 
tional ones (two or four) 
must be inserted before the 
Oration Fidelium; 

b) if said for one or more 
of the departed especially 
designated, the i.or. is the 
one corresponding to the in- 
tention ; the 2. (or 3., 4., 5., 
6.) optional; the last always 
Fidelium. 

3. The Sequence must al- 
ways occur in a Requiem 
Mass; it may be said in a 
Low Mass. 



1. The meaning of 
the phrase certo desig- 
nati is satisfied if the 
faithful ask the Mass 
to be said for the fol- 
lowing and similar in- 
tentions : for departed 
brothers and sisters, 
for departed relatives, 
for my departed bene- 
factors. 

2. If the letter N. 
does not occur in an 
Oration, the name of 
the departed may not 
be inserted in the Ora- 
tion. 

3. If the Mass is to 
be applied pro uno de- 
functo and the priest 
desires to add a prayer 
(second in order) pro 
alio defuncto, he may 
take for this purpose 
the Oratio pro una dc- 
functa by changing the 
gender, or No. 11, or 
No. 12 by changing the 
number into the singu- 
lar (Ephem. liturg. 
i9°3> 2 73 et seq.). 



42 THE MASS IN GENERAL. 



§ 5. Mass by a Visiting Priest (i.e. in Eccle- 
sia aliena). 

1. In this case the priest is to say the Mass, 
according* to the Ordo of the church in which he 
is celebrating, hence the respective Oratio im- 
perata and the like. 

Note 1. A visiting priest is not to follow the Rite of a 
religious Order in certain customs which differ from the 
Roman Rite, e.g. the naming of the Founder in the Con- 
fiteor, although he is to say the Mass which the religious 
of that place say. 

Note 2. In Austria it is permissible for priests of 
other countries who are journeying through the Empire 
to insert or omit ad libitum the phrase appended in the 
Canon : et pro Imperative nostro A 7 ., but they must say 
the Oration pro Imperatore when prescribed and precisely 
as given (Imperator noster). Deer. Auth. n. 3764 ad 1 
and 2. 

2. In this connection the main oratories in con- 
vents, seminaries, hospitals, prisons, etc., are con- 
sidered as churches. 

3. If the Ordo of the church the priest is visit- 
ing permits Votive Masses, he may say a Mass 
of this kind or a Mass for the Dead, even if his 
own Office were a Double of the 1. cl. ; but if he 
chooses a Mass corresponding to the Office, he 
may not say it more votivo but more f estiva 
(with the Gloria and, as required, the Credo and 
Commemorations ) . 

4. Only in private chapels strictly so called is 
the priest to be guided by his own Ordo. 



SUPPLEMENTARY REMARKS. 43 



§ 6. First Mass.* 

i. At a priest's first Mass, if solemnly cele- 
brated, he may be assisted by another priest 
vested in surplice, amice and cope without stole, 
provided he assist only at the missal (S. R. C. 
i Dec. 1882). 

2. The deacon, not the assistant priest, is to 
incense the Celebrant and hold the paten at the 
Communion of the faithful (S. R. C. n Mar. 

1837)- 

3. If the first Mass be a Low Mass, the at- 
tendant priest is present simply to assist the 
young priest when necessary. He may hold the 
paten at the Communion. 

4. Before Mass the Veni Creator may be re- 
cited, and after it, the Te Deum. 

5. Under the usual conditions, the young 
priest may gain a plenary indulgence, as may 
also his relatives to the third degree inclusive, 
who assist at the first Mass. The rest of the 
faithful present, an indulgence of 7 years and 7 
quarantines (S. C. Ind. 16 Jan. 1886). 

SUPPLEMENTARY REMARKS. 

SOLEMNITY OF A BEATIFICATION OR CANONIZA- 
TION. 

i. All the Masses in honor of the Blessed or 
Saints, Solemn or Low, have the force of Votive 
Masses, yet the Gloria and Credo are allowed ; 

* Added by Editor. 



44 SUPPLEMENTARY REMARKS. 

at the end of Mass the Gospel of St. John is al- 
ways said. — The High Mass has but one Ora- 
tion; the Low Masses, besides the Oration of 
the Feast, all the Commemorations occurring on 
that day; the Or. imper. are omitted. 

2. The High Mass in honor of the Blessed or 
Saint may not be said on Feasts and Sundays of 
the i. cl., nor on those privileged Ferials, Vigils 
and Octaves, which have precedence over Feasts 
of the I. cl. Low Masses are hindered even on 
Feasts of the 2. cl. In such cases the Mass of 
the day is said and on a Feast of the 1. cl. the 
Oration of the Blessed or Saint is added to the 
Oration of the day sub una conclusionc; on the 
Feasts of the 2. cl. the Oration of the Blessed or 
Saint in Low Masses is said sub distincta con- 
clusione together with the remaining Commemo- 
rations; the Or. imper. are omitted; similarly on 
other privileged days the Mass peculiar to the 
day is said with the Orations of the Blessed or 
Saint and the Commemorations. — The Preface 
is according to what is prescribed for Votive 
Masses. 

3. In churches where the parochial Mass is to 
be said for the people, the Mass of the day must 
never be omitted. 

4. Even if all the Masses of a Blessed or Saint 
should be prevented, the 2nd J^espers in his honor 
may be solemnly celebrated without saying every 
Commemoration, but these Vespers do not take 
the place of the recitation of the Breviary. 

5. Other devotions are always permissible 
with the approbation of the Ordinary, as : Bene- 
diction with the Bl. Sacrament, Sermon, Prayers 



THE ORDINARY HIGH MASS. 45 

to the recently proclaimed Blessed or Saint. The 
conclusion of the triduum or eight days' celebra- 
tion should always be; the Te Deum, and Tan- 
turn Ergo with the Oration de SS. Sacr. and 
pro grat. act. sub una conclusione (according to 
the Linzer Quartalschrift, 1901, 937 et seq.). 



CHAPTER II. THE SOLEMN HIGH 
MASS. 

ARTICLE I. THE ORDINARY HIGH MASS. 

§ i. Preparations. 

In the sacristy. Vestments for the officers 
of the Mass, candlesticks with lighted wax can- 
dles for the acolytes (the candlesticks should 
match the small ones on the altar, — Caer . Ep. 
I, c. 12, n. 19), a censer and an incense-boat. 

At the altar (according to Rit. Ccl. tit. 2, 
n. 5), the Missal, open; nearby usually at the 
Epistle side, a credence table covered with a 
long white flowing cloth; upon it the chalice 
properly prepared and everything else required 
for the High Mass; the cruets, the book of Epis- 
tles and Gospels properly marked, one or two 
bells, the veil for the S. ; the latter is usually 
spread over the chalice and the burse placed 
upon it. 

A bench for the C. and ministers should be 
placed on the Epistle side (it may be a movable 
bench). It may have a support for the back, 
but not for the arms, not even for the Celebrant ; 



46 THE SOLEMN HIGH MASS. 

it is not upholstered but covered with a cloth of 
a suitable color. A simple bench is sufficient for 
the servers. 



§ 2. General Rules for the Deacon and 
Sub-Deacon. 

Nothing will impart greater ease and certainty 
to the ministers in the performance of their 
parts than a proper knowledge of the following 
rules : 

a) Genuflections. First Rule: When next to 
the C, the D. and the S. make all the genuflec- 
tions with him (Rubr. Miss. tit. 17, n. 4). 

Particular attention is to be paid as to whether 
or not the Bl. Sacrament is exposed (or is present 
on the altar from the Consecration to the Com- 
munion; hence the 

Second Rule: Before the Consecration and 
after the Communion (in a High Mass in which 
the Bl. Sacrament is not exposed) the D. and S. 
genuflect in the middle of the altar only on these 
three occasions : 

1. When they cross the middle of the altar 
(e.g. with the book) ; 

2. when leaving the altar (e.g. for the singing 
of the Gospel) ; 

3. when they return again to the middle after 
being away (e.g. after the singing of the Gos- 
pel) ; therefore they do not genuflect e.g. when 
they proceed to the middle from the Epistle side ; 
nor in case they leave the step at the C.'s side 
to go to the platform. 






THE ORDINARY HIGH MASS. 47 

Note. These rules hold also for High Masses at the 
side altars. 

Third Rule: After the Consecration and dur- 
ing the entire Mass coram SS. exposito the fol- 
lowing should be observed : The D. and S. 
genuflect 

i. in the middle as often as they leave the side 
to go to the middle ; 

2. in tcrmino a quo, whenever they descend to 
the middle or ascend from the middle; 

3. in tcrmino a quo and in termino ad quern, 
when they go from one side of the C. to the 
other (a juxta ad juxta). — Exception: When 
carrying the book the genuflection is made in the 
middle only {Deer. Auth. n. 4027) ; 

4. in quolibet discessu e medio, e.g. at the Ite, 
missa est. 

b) The D. and S. make the bows and sign of 
the cross with the C. in all those Prayers which 
the latter or the choir sings, as well as when 
standing beside or near the C, they recite some 
Prayer with him, e.g. the Gloria or Credo ; not, 
however, when they are at some distance from 
the C, e.g. while the latter is reading the Gospel 
apart. 

Hence the two Decrees In Urgell. of 1881 and 
1900 may be considered as one. 

c) The hands when not employed are to be 
kept folded. 



48 THE SOLEMN HIGH MASS. 



§ 3. The Functions of the Sub-Deacon. 

In the Sacristy the S. washes his hands, vests 1 
and puts on his biretta when the C. puts on his. 
At the sign for leaving the sacristy he takes off 
his biretta, makes a reverence to the cross and 
to the C, puts it on again and preceding the D. 
repairs to the altar. When custom has it, he 
removes his biretta at the entrance to the sanctu- 
ary and holding the same in his left hand upon 
his breast, receives the holy water with his right 
from the M., makes the sign of the cross, puts 
on his biretta and proceeds. 

Arriving at the altar the S. goes to the left, 
takes off his biretta and gives it to the M. (or 
as occasion demands to the acolyte), genuflects 
in piano even if the Mass is to be said at a side 
altar. 

At the Foot of the Altar. 2 The S. blesses him- 
self with the C, bows with him at the Gloria 
Patri, and somewhat towards him at the Miserea- 
tnr tui; at the Coniiteor he makes a low bow of 
the body, at the words et tibi (te) Pater he turns, 
still profoundly inclined, to the C. 3 before the 

1 While vesting the S. will commendably say the 
respective prayers for each vestment ; while putting 
on the tunic he will say: "Tunica jucunditatis et 
laetitiae induat me Dominus." 

2 All the ministri inferior es (including the thurifer, 
if customary in the church concerned) kneel during 
the Confession and bow as in the case of ordinary 
Masses. After the Confession they remain standing 
until the Sanctus. 

3 Even should the C. be a Bishop, the words tibi 



THE ORDINARY HIGH MASS. 49 

words Indulgentiam, etc., he stands erect (all 
these actions being simultaneously performed 
with the D.) ; at the Deus, tu conversus he makes 
a medium bow with the C. and finally with the 
latter and D. ascends to the altar. 

While Incense is being put into the censer he 
turns a little to the C. and, if necessary, holds his 
chasuble with his hand extended over the C.'s 
arm. As often as the C. while incensing makes 
a reverence (whether a genuflection or bow), 
the S. makes a genuflection with the D. (Miss. 
h. 1.) and raises the chasuble to the same height 
as the D., i.e. somewhat below the shoulders of 
the C. ; after the incensing, he descends to the 
floor in cornu epistolae to the left of the D., with 
the latter profoundly inclining his head to the C. 
before and after incensing. 

At the Introit the S. stands in piano to the 
right of the D. in such wise that the C, D. and S. 
form a semi-circle; he makes the sign of the 
cross and bow with the C, answers the Kyrie, 
takes up his position behind the C. and D. and 
proceeds to the middle, after the Kyrie has been 
sung. 4 " 

At the Gloria. At the word Deo the S. bows 
his head with the C. and D. and with the latter 
(without genuflecting) ascends to the platform, 
goes to the left of the C, says the Gloria with 

(te.) Pater and not Revercndissimc Pater are to be 
used. 

4 It is permissible to go to the middle immediately 
and to remain there. How the S. should act in case 
it is desirable to sit during the Kyrie, vid. Missa de 
Requiem. 



50 THE SOLEMN HIGH MASS. 

him, bows at the words Adoramus tc, etc.. makes 
the sign of the cross at the words cum Sancto 
Spiritu. There is no rule to the effect that the 
altar card is to be held while saying the Gloria. 
In case, however, it is necessary, it should be 
returned to its place in time to make the sign 
of the cross with the C. at the end of the Gloria. 
When going to the bench the S. genuflects 
with the C. and D. (without however placing his 
hands upon the altar), and preceding the D. and 
C. descends per breviorem ad sedilia; arriving 
there, with the D. he arranges the C.'s chasuble, 
then holding his biretta with both hands before 
his breast he bows to the D. (not to the C.), 5 
sits down and puts on his biretta. While sitting 
it is most suitable to allow the hands to rest upon 
the knees outside the tunicella ; at the Adoramus 
te, etc., he bows with the C. and D., taking off 
his biretta and holding it near his right knee 
(Mr.). At the end of the Gloria the S. takes off 
his biretta with the D., rises, puts the biretta 
in its place and while the C. is rising lifts the 
latter's chasuble. The three then proceed to the 
middle (the S. somewhat in advance of the oth- 
ers) and genuflect on the lowest step (as occa- 

5 In some places it is customary for the S. and D. 
to make a reverence to the C. (cf. Deer. AutJi. n. 3434 
ad 5) ; hence their bowing to each other is no longer 
needful (this being more or less a sign that they are 
ready to sit down). — If the bench is not located near- 
by on the Epistle side but rather nearer the body of 
the church, it is more fitting to proceed thither per 
longiorem, i.e. without bowing, to descend, and genu- 
flecting on the lowest step to proceed to the sedilia 
(according to Kiinz). 



THE ORDINARY HIGH MASS. 5 1 

sion demands the C. merely bows), the S. as- 
cends, though not to the platform, but returns 
from the second step to his position in piano. 

If they do not go to the bench the D. and S. 
remain standing next to the C. after saying the 
Gloria with him, bow when the choir sings 
Adoramus te, etc., and at the end (in some locali- 
ties, even after the recitation of the Gloria), 
without genuflecting or bowing, go to their 
places behind the C. ; hence the S. in planum. 

After the C. has sung Do minus vobiscum the 
S. in piano proceeds with the C. and D. to the 
Epistle side and remains there behind the D. dur- 
ing the Orations ; 6 he bows to the cross with the 
C. and D. at the Oremus and the name of Jesus, 
but directly in front of him at the names of 
Mary and of the Saint of the Day. 

Epistle. During the last Oration the S. re- 
ceives the book of Epistles and Gospels from the 
M. (or Ac.) at his right, both meanwhile bow- 
ing slightly to one another (not before and after 
receiving the book) ; the S. then holds the lower 
part of the book with both hands, allowing 
the upper part to rest upon his breast with its 
edge to his left. Circa fmem idtimae orationis 
(Miss.), i.e. as soon as the C. has sung the words 
per Dominum N. J. Christum (Caer. Ep. I, c. 10, 
n. 2), by no means during these words, since 
he is to bow then, the S. accompanied by the M. 

G Attention is called to the rule in the Missal (Rit. 
Cel. tit. 4, n. 7); cum dicitur: Dominus vobiscum, 
Oratio, Praefatio, Pater noster, the D. and S. similiter 
stant units post alterum a tergo Celebrantis — the usual 
position during the Orations. 



52 THE SOLEMN HIGH MASS. 

or Ac. proceeds to the middle of the altar, genu- 
flects super gradum, again goes to the Epistle 
side, but a few paces removed from the steps 
(Mer.), 7 opens the book and facing the altar 
sings the Epistle. According to Cacr. Ep. II, c. 8, 
n. 40, the S. is to hold the book himself; yet this 
does not forbid the Ac. from assisting him if need 
be. Where required he is to bow, or, as the case 
may be, genuflect. Having finished the Epistle, 
he closes the book, holds it as before, genuflects in 
the middle, goes per planum to the Epistle side, 
kneels on both knees upon the upper or second 
step before the C, lowers the book somewhat, 
kisses the hand of the C. and receives capite in- 
clinato (AA.) the latter's blessing (if the C. has 
not finished reading, the S. remains standing in 
piano as at the Introit) ; after the blessing he 
rises, gives the book to the M., or in case of his 
absence to an Ac, or, if customary, to the D. and 
then carries the Missal to the Gospel side ; in 
doing this he ascends to the platform and taking 
the Missal, turns to the left and descends to the 
foot of the altar, 8 where he kneels upon the step, 



7 The Missal's direction that the S. is first to go to 
the middle and genuflect, and not begin to sing the 
Epistle immediately in his ordinary position, is in- 
tended no doubt to impart greater solemnity to the 
word of God; it is moreover to be observed, that the 
Epistle was formerly read to the people from the anibo 
and that this practice is still allowed, wherever cus- 
tomary (Caer. Ep. II, c. 8, n. 40) ; in the latter case 
the S. puts the book upon the stand and his hands upon 
the book (as the C. does at the altar). 

s Should the D. be standing on the 2nd step in his 
position back of the C, the S. in order to avoid pass- 



THE ORDINARY HIGH MASS. 53 

— ascends correspondingly to the Gospel side, 
puts the book upon the altar and awaits the C. 
(most conveniently on the second step), indi- 
cates the Gospel of the day, answers Et cum 
Spiritit tuo, Gloria tibi, Domine and at the end 
Lans tibi, Christe, and if necessary turns the page. 
After the Gospel he steps upon the platform, 
moves the book towards the altar (not too near, 
however, lest it should be in the way during the 
recitation of the Credo) and, as at the Introit, 
remains near the C. while incense is being put 
into the censer. When the D. goes to his step 
for the Mufida cor meum, the S. descends in 
planum and remains there (a little to the left of 
his usual position). When D. has arrived at the 
foot of the altar, both genuflect at the sign from 
the M. 9 and go to the place where the Gospel is 
to be sung. In doing this the S. is to observe 
two things : i ) to allow the T. and Ac. to ad- 
vance ahead of him; 2) to proceed thither either 
at the D.'s left (according to the Miss.), in which 
case leaving the altar, both act as one man, or 
(according to Caer. Ep. I et II, h.l.) in advance 
of the D. 10 



ing between the G. and D., will take the longer way, 
i.e. descend the steps on the Epistle side and turning 
to his left, will go per planum all the way around 
(genuflecting in the middle) and ascend correspond- 
ingly the steps on the Gospel side. 

9 Occasionally, e.g. when a Sequence is sung, they 
will remain awhile at the foot of the altar. 

10 Quando Missale et Caeremoniale aperte diffcrunt in 
praescribendo aliquo ritu, non idco ita sibi contradicere 
credendum est, ut unum prohibeat quod alteram prae- 
s crib at, sed pot ias utroque modo talem ritum observari 
posse, as Merati aptly remarks {In Coena.. Dom. n.16). 



54 THE SOLEMN HIGH MASS. 

During the Gospel the S. faces in a direction 
such that the Gospel side of the altar is to his 
left. He receives the book from the D. and 
holds it in such a manner before his breast 
{Caer. Ep.) that its upper part covers his face, 
and his hands do not hinder the turning of the 
leaves; he makes no genuflection or bow {cum 
repraesentet legile immobile — Caer. Ep. I, c. 10, 
n. 3). 11 At the end of the Gospel he lowers 
the book, resting it on his left arm, the D. indi- 
cates to him the beginning of the Gospel, and the 
S., holding the book in the same position, carries 
it recta via, without bowing or genuflecting 
{propter sacri textus reverentiam) to the C, 
points with his right hand to the beginning of 
the Gospel and presents it to the C. to kiss (the 
answer Laus tibi, Christ e is omitted here) ; he 
closes the book, rests it upon his breast, and step- 
ping back a little, makes a bow to the C., de- 
scends to the left in planum {Mr. L, h.l.) and 
stands fere ad extremitatem lateris Epistolae 
paululum ad D. versus {Mr.), where he gives the 
book to the M. or Ac. 

After the D. has incensed the C. the S. follows 
him to the middle, stands behind him and makes 
the genuflection with him. 

Note. If a sermon follows the Gospel, the D. and S. 
ascend to the platform immediately after the incensing of 
the Celebrant and stand next to him, the three genuflect 
and go per breviorem or longiorem (as described above 
for the Gloria) to the bench. While the Gospel is being 



11 Si evang. cantabitur in legili, S. stabit post Mud 
amplectens legile et manibus hinc inde librum tangens 
{Caer. Ep. II, c. 8, n. 45). 



THE ORDINARY HIGH MASS. 55 

read from the pulpit, they do not rise, but remove the 
biretta. 

Credo. While the C. is intoning the word 
Deum, the S. bows and with the D. proceeds to 
the side of the C. in order to say the Credo with 
him. They bow at Jesum Christum and simul 
adoratur; genuflect at the Et incarnatus est. 
Should the D. and S. hold the altar card, they 
return it to its place before the Et incarn. and 
after these words take it again. The three then 
go to the bench as at the Gloria. When the 
choir sings Et incarnatus est, they remove the 
biretta and bow. At the words CruciUxus etiam 
the S. rises with the D. (not putting his biretta 
on after et homo f actus est) and remains stand- 
ing, holding his biretta in his hand or placing it 
on the seat, while the D. carries the burse to the 
altar. He may also sit down as soon as the D. 
with the burse in his hands has bowed to the C. 
When the D. returns from the altar, he again 
takes off his biretta, rises, bows to the D. and sits 
down. Both methods are in keeping with the 
Caer. Ep., hence the custom of the church con- 
cerned should be adhered to. At the end of the 
Credo the same remarks hold as for the Gloria. 

In case they do not sit down during the Credo, 
the S. takes a position similar to that at the 
Gloria; while the choir sings the Et incarnatus 
est, with the C. and D. he kneels upon the edge 
of the platform and bows. 

Offertory. When the C. sings Oremus the S. 
genuflects (while the D. merely bows and goes to 
the right of the C), goes to the credence table, 
uncovers the chalice and receives, while facing 



56 THE SOLEMN HIGH MASS. 

the credence table, the veil upon his shoulders, 
takes hold of the chalice at the knob with his left 
hand and covers it with the right end of the veil, 
placing his right hand thereon, and carries the 
chalice so covered to the Epistle side of the altar 
without genuflecting or bowing. 

// the Credo has not been said, the S. carries 
the chalice and upon it the burse containing the 
corporal (Rit. eel. 7, n. 7), but not the veil of the 
chalice. The S. places the chalice upon the altar ; 
the D. uncovers it (Miss) ; while the latter is 
handing the paten to the C, the S. purifies the 
chalice (Miss.) — whereby he allows the cuppa 
of the chalice to rest in his left hand (a caution 
to prevent the bending of the chalice) ; then, 
holding the purificator at the knob with his right 
hand, he hands the chalice to the D. and then the 
cruet of wine; thereupon he extends to the C. 
with his right hand the cruet of water 12 and 
bowing slightly towards him says, Benedicite, 
Pater Reverende, and carefully pours a few 
drops into the chalice. When the D. has cov- 
ered the chalice, the S. receives the paten from 
him (without the purificator — A A.); he takes 
the paten with his uncovered right hand, 
and, holding its inner side to himself, spreads the 
right end 13 of the veil over it (Caer. Ep. I, h.l.), 



12 Even if the S. should use a small spoon for pour- 
ing in the water, he is to present the cruet for the C.'s 
blessing; then, holding the cruet in his left hand, with 
the spoon he slowly pours a few drops of water into 
the chalice. 

13 Not the left end of veil also ; the latter practice 



THE ORDINARY HIGH MASS. 57 

or allows the D. to do so (Miss, and Caer. Ep. II, 
h.L). Then (without genuflecting or bowing) 
with the covered paten resting against his breast, 
the S. descends to the middle, where he makes 
a genuflection (Miss.). Henceforth he remains 
stationary (Caer. Ep. I, h.L) at the foot of the 
altar, keeping the paten elevated 14 with his right 
hand, while his left supports the right arm (at 
the same time taking care to hold the left end of 
the veil, lest the latter should be unduly disar- 
ranged). 

While the C. incenses the altar, the S. does not 
genuflect; when the D. comes to incense him, the 
S. faces the D. (holding the paten against his 
breast), and bows before and after the incensing. 

At the Orate Fratres he lowers the paten and 
without bowing says the Suscipiat. — Towards 
the end of the Preface he again lowers the paten, 
and without genuflecting he ascends to the left 
of the C. while the D. goes to the right, and 
(mediocritcr inclinatus) says the Sanctus with the 
C. and D. ; during the Benedictus he stands erect 
(does not bless himself) and then goes to his 
position at the foot of the altar (without making 
a genuflection). 15 

is not merely opposed to the Caer. Ep. (II, h.L), but it 
also renders the raising of the paten more difficult. 

14 To a considerable height ; but nowhere in the 
Caer. or Miss, is it prescribed to raise it to the level 
of the eyes. — Whenever the S. has to change his po- 
sition, turn or bow, he rests the paten upon his breast. 
— The paten is in the S.'s possession now, because no 
longer needed at the altar ; it is covered because more 
appropriate and more becoming a consecrated vessel. 

15 According to the Caer. Ep. the S. does not go to 



58 THE SOLEMN HIGH MASS. 

Consecration. When the C. bows before pro- 
nouncing the words of Consecration, the S. low- 
ers the paten and kneels on the lowest step while 
the D. kneels on the upper ; he bows during both 
Elevations only, not during the entire Consecra- 
tion. When the C. and D. rise after the last 
genuflection, the S. also rises and again raises the 
paten. 16 

Pater Noster. At the words et dimitte nobis 
(not later) the S. immediately genuflects with the 
D. and goes to the Epistle side of the platform, 
hands the paten to the D., takes off the veil, genu- 
flects towards the Bl. Sacrament, and descends 
again to his position behind the C. (where he 
makes no genuflection; nor does he genuflect 



the side of the C. at the Sanctus; the latter custom, 
then, wherever in vogue, may be followed (cf. Deer. 
Auth. n. 2682 ad 30). 

16 a) All the servers kneel at the Sanctus, and after 
the Consecration rise with the C. and D. and remain 
standing (even during the Communion) until the Bless- 
ing; except when Holy Communion is given at Mass, 
or during a Mass for the Dead, or Ferial Masses on 
Fast days. 

b) The T. while incensing the Bl. Sacrament kneels 
on the lowest step {A A.) ; bowing before and after, he 
incenses the Sacred Host and the chalice with three 
double-swings of the censer, namely, when the C. in 
adoring the Bl. Sacrament genuflects, elevates the 
Sacred Host and chalice and again genuflects. 

c) The torch-bearers remove their torches imme- 
diately after the Consecration (Miss, and Caer. Ep.), 
except when Communion is given during the Mass, or 
during a Ferial Mass on Fast days (because in the last 
two cases those in the choir are supposed to remain 
kneeling until the Pax Domini; no exception is made 
in the case of a High Mass coram SS. exposito). 



THE ORDINARY HIGH MASS. 59 

with the C. and D. before the fractio hostiae, 
since he is not now at the side of the C. — Cf . 
General Rules for D. and S., p. 46). While 
the C. is singing Pax Domini, the S. genuflects 
and goes to the left of the C, genuflects with the 
C. and D. and in a moderate tone says the Agnus 
Dei (according to the Miss, bowing his head 
towards the Bl. Sacrament and striking his 
breast; Deer. Auth. n. 3535 ad 3). Immediately 
after the Agnus Dei the S. genuflects and de- 
scends to his position below (not genuflecting 
here) and receives the Pax from the D. ; 17 the 
S. (without however first genuflecting) bows to 
the D., holds his arms under those of the D., 
answers Et cum spiritu tuo and bows again ; then 
he genuflects 18 with the D. and goes (the D. 
preceding) to the right of the C. (making no 
genuflection there). 

Communion. At the Domine non sum dignus 



11 Pax: Concerning the Pax the following rules of 
the Miss, and Caer. Ep. are in force : 1 ) The one 
who gives the Pax does not bow previously propter 
reverentiam pads, but after giving it (except in the 
case of the C). 2) The one who receives the Pax 
bows before and after receiving it. 3) The one who 
gives the Pax lays his hands upon the shoulders of 
the one receiving it ; the latter holds his hands under 
the arms of the former (A A.) ; sinistris gents sibi in- 
vicem appropinquantibus (Miss.). " Pax tecum " — 
" Et cum spiritu tuo." 

18 If the S. is to give the Pax to the choir, he pro- 
ceeds directly, without making any reverence, to the 
Dignior chori, and gives him the Pax (bowing only 
after giving it) ; then he goes to the other side of the 
choir and gives the Pax in a similar manner to the 
dignitary first in order. He then returns to the altar. 



60 THE SOLEMN HIGH MASS. 

the S. makes a medium bow of the body to the 
Bl. Sacrament and strikes his breast (ex usu) ; 
while the C. receives the Sacred Host and the 
Precious Blood, he makes a profound bow to the 
Bl. Sacrament (Miss.). At the sign from the 
C. he uncovers the chalice with his right hand; 
when (or before) the C. has received the Pre- 
cious Blood, he takes the cruet of wine from the 
Ac. and (without kissing the cruet or bowing) 
pours the wine into the chalice, then takes the 
cruet of water (in case he did not take both be- 
fore) and without stepping back from his posi- 
tion, pours the wine and water upon the fingers 
of the C, hands the cruets back (or places them 
on the altar) and lays the purificator upon the 
fingers of the C. (this is not prescribed, but is 
customary). Then the D. and S. exchange 
places, the latter genuflecting on the lowest step 
(and the D. with the book on the upper one) ; 
where it is customary, the S. may take the pall 
with him; standing to the C.'s left, the S. will 
do well to remove at once the corporal, chalice, 
paten and purificator from the middle of the 
altar, so as not to be in the way of the C, when 
he comes to the middle for the Do minus vobis- 
cum; then he wipes the chalice, places the puri- 
ficator upon it, then the paten, pall, the veil 
(which an acolyte has brought) and last of all 
the burse. Then he takes hold of the knob of 
the chalice with his left hand, his right upon the 
burse, and carries it, after genuflecting in the 
middle on the lowest step, to the credence table, 
whereon he arranges it in such a manner that the 
covered side is turned to the choir; the S. goes 



THE ORDINARY HIGH MASS. 6l 

to his place behind the D. (without genuflect- 
ing), in case the latter is next to the C. at the 
Epistle side of the altar; if they are in the middle 
the S. genuflects according to the General Rules 
for the D. and S. (2nd Rule). 

The Blessing. The S. goes to the middle with 
the C and D. (no genuflection). After the Ite, 
missa est 19 the S. goes to the left of the D. (if 
necessary he first carries the book to the other 
side of the altar, genuflecting while passing the 
middle), kneels with the D. on the upper step, 
bows slightly while making the sign of the cross, 
rises and proceeds (without genuflecting) to the 
left of the C. at the Gospel side, holds the card, 
answers where required, but does not genuflect 
with the C. (for he is holding the card). If the 
Gospel is read from the book, the S. closes the 
book at the end (the edge of the book generally 
turned towards the middle of the altar), follows 
the C. to the middle, bows his head with him, 
descends, genuflects with the D. in piano, takes 
his biretta, puts it on with the C. and D. and with 
folded hands proceeds before the D. to the sac- 
risty. On entering the sacristy he does not take 
holy water (and if the nature of the place de- 
mands it, he steps back and allows the C. and D. 
to pass in front cf him), he remains at the C.'s 
left, takes his biretta off, bows to the cross with 
the C., makes a reverence to the latter and dis- 
robes (tunicella, maniple, cincture, alb and lastly 
amice). 

19 If the Benedicamus Domino is said instead of Ite, 
missa est, the C. says it in a medium tone of voice 
and the S. answers Deo gratias. 



62 THE SOLEMN HIGH MASS. 



§ 4. The Functions of the Deacon. 

In the Sacristy: the D. washes his hands and 
vests ; 20 he allows the ends of the stole to hang 
down at his right side. For the rest he ob- 
serves what is prescribed for the S. (vid. supra 
p. 48, top). If customary, he presents the holy 
water to the C. at the entrance to the sanc- 
tuary. 

Arrived at the altar the D. takes his biretta 
off and holds it in his left hand, while with his 
right he takes the C.'s biretta, first kissing his 
hand and the biretta (General Rules, p. 1) ; then 
he hands both birettas to the M. or Ac. and genu- 
flects in piano, even if the Mass is to be said at 
a side altar. 

The Confession: vid. Sub-deacon, p. 48 et seq. 

At the Incensing the D. takes the incense-boat, 
opens it with his right hand, kisses the spoon and 
presents it to the C. whose hands he kisses, 21 says 
(parum inclinatus versus C. — Miss. h. 1.), Bene- 
dicite, Pater Reverend e (Revercndissirne, if a 
Bishop), 22 and with both hands holds the incense- 
boat next to the censer. When the C. has put 
the incense into the censer, the D. receives the 

20 The D. will commendably say the usual prayers ; 
in putting on the dalmatic : Indue me, Domine, in- 

.dnmento salutis et vestimento laetitiae, et dalmatica 
justitiae circumda me semper. 

21 On these occasions hurried and unbecoming stoop- 
ing should be avoided. 

22 It is not in keeping with the Missal's ruling to 
say, Benedicite, Pater Rev. after the C. has already 
put the incense into the censer. 



THE ORDINARY HIGH MASS. 63 

spoon from him (kissing first his hand and then 
the spoon), returns the incense-boat with his left 
hand, while at the same time with his right he 
takes the censer. He holds the top of the chain 
with his right hand, the lower part with his left, 
just above the well-closed cover of the censer, 
kisses the top of the chain and presents the latter 
to the C.'s left hand, the lower part of the chain 
to his right hand (kissing the latter). 23 There- 
upon when the C. makes a reverence to the cross, 
the D. genuflects towards the same, holds the 
chasuble with his left hand as the S. does with 
his right, follows a little in the rear of the C. 
during the Incensing, either on the platform or 
on the second step. The D. and the S. are to 
take care that their movement to the side of the 
altar is perfectly unconstrained, avoiding any- 
thing like crowding or pushing. Whenever the 
C. genuflects (or as the case may be bows) to the 
cross, the D. genuflects without releasing his hold 
on the chasuble. After the incensing, the D. pro- 
ceeds to the second step at the Epistle side, where 
he receives the censer from the C, kissing the 
latter's right hand first and then the top of the 
chain. In the latter case the D. will do well 
(AA) to take hold of the lower part of the chain 
with the right hand placed below that of the C. 

23 This is generally the method to be followed by the 
one who presents the censer to the one who is to do 
the Incensing; with the right hand the former presents 
the top of the chain to the left hand of the latter, while 
the left hand of the former passes the lower part of 
the chain to right hand of the latter; just the reverse 
of the former's way of receiving it. 



64 THE SOLEMN HIGH MASS. 

and then the upper part with his left hand below 
the left one of the C. ; then turning to the right, he 
descends in planum and incenses the C. with three 
double szvings of the censer (profunda inclinatio 
capitis, before and after). 24 He then returns the 
censer to the T. and repairs to his place for the 
Introit; he stands on his step, i.e. the first below 
the platform, somewhat back of the C.'s right, 



24 As to when the double swing or the single swing 
is to be used, the S.R.C. even in its latest decree of 
May 29th, 1900, Urgell., on this subject has not given 
a detailed decision. Following earlier decrees and 
prominent rubricists we are of the opinion that the 
double swing is to be used in these cases : while in- 
censing the Bl. Sacrament, the cross on the altar, the 
Bishop, the Canons and the C. On all other occa- 
sions of incensing servetur consuetudo (S.R.C. ibid. ; 
cf. below, p. 73, Note 37 ). 

The double swing is distinguished from the single 
swing in this, that in the double swing another and 
shorter swing is added to the single. In using both 
kinds, the following is to be observed: a) The left 
hand rests upon the breast, holding the ring at the top 
of the chain perfectly quiet (Caer. Ep. I, c. 23, n. 8), 
the right hand (or the tips of the fingers of the right 
hand) takes hold of the lower part of the chain (as 
near as possible to the cover of the censer) and di- 
rects the action of incensing to the person or object 
concerned, avoiding at the same time every movement 
of the head or body (Caer. Ep. ibid.) ; b) the swing 
of the censer should be properly directed, i.e. in the 
case of the Bl. Sacrament or the altar-cross, generally 
to a higher plane ; in other cases — as e.g. when in- 
censing the altar table, in a horizontal plane; c) the 
movement should not be jerky, but as the Caer. Ep. 
loco cii. advises, tractive; d) between the succeeding 
full swings a short pause should intervene, so that the 
prescribed number be made manifest. 



THE ORDINARY HIGH MASS. 65 

makes the sign of the cross and bows with him 
and answers the Kyrie eleison. If there is no 
M., the D. stands near the book and points out 
the Introit to the C. After the Kyrie he goes 
behind the Celebrant (vid. Rules for the S., p. 

49). 

When the C. intones the Gloria, the D. bows 
his head with the C. and S. at the word Deo, and, 
pausing a moment for the S., goes (without 
genuflecting) to the right of the C. and says the 
Gloria with him (bowing at Adoramus te, etc.) 
and at the end makes the sign of the cross. If 
he has been holding the altar card with the S., 
he will return it in time to make the sign of the 
cross. Then he genuflects with the S. (and C.) 
and, if the bench is nearby on the Epistle side, 
turning to his right he goes preceded by the S. 
per breviorem ad sedilia. Arriving there he ar- 
ranges if necessary the back of the C.'s chasuble, 
presents the biretta to the C, in doing which he 
kisses first the biretta and then the C.'s hand, 
takes or receives his own biretta, bows to the S. 
(or, as the case may be, to the C, as mentioned 
above, p. 50, Note 5 ), sits down with latter and 
puts on his biretta. 

While sitting (as in the case of the S.), he 
allows his hands to rest on his knees outside the 
dalmatic, he bows simultaneously with the C. 
and S. at Adoramus te, etc., at the same time tak- 
ing off his biretta and holding it prope genu dex- 
trum (Mr.). 

If they remain at the altar during the Gloria, 
the D. will observe the instructions to the S. 
given above, p. 51. 



66 THE SOLEMN HIGH MASS. 

Towards the end of the Gloria, the D. takes 
off his biretta, receives the biretta of the C. (kiss- 
ing the latter's hand first and then the biretta, — 
here, too, being on his guard against hurried and 
unbecoming stooping), lays the C/s biretta on 
the bench; while the C. rises, he and the S. raise 
the back of the chasuble, then he goes to the 
altar with the C, genuflects on the step and 
stands behind the C. When the latter has sung 
Dominus vobiscum, the D. goes to the Epistle 
side for the 

Orations, standing behind the C. and making 
the various bows with him (at the Or emus 
and the name of Jesus bowing to the 
cross, at the names of Mary and of the Saint of 
the day, to the book, vid. p. 4). If there is 
no M., he proceeds immediately to the book, 
points out the Orations to the C. and then re- 
turns to his place behind the C. ; 25 if the M. is 
present, the D. takes his position beside the book 
only after the latter has left, i.e. at the last Ora- 
tion, shows the C. the Epistle and answers in 
a moderate tone of voice (i.e. in such a way that 
the C. may hear him) Deo gratias, and turns 
the page if necessary (he always does this with 
the hand the farther removed from the C, while 
the other hand he rests upon his breast). After 
the C. has finished saying the Gradual (not previ- 
ously), the D. stands in comu Epistolae, in order 
to make room for the S. with the book, and faces 

25 This is according to the Rule of the Rubrics quoted 
above, p. 51, Note 6 ; the D. is to remain near the book 
during the Orations and Preface no longer than is 
necessary. 



THE ORDINARY HIGH MASS. 67 

the altar; but when the C. blesses the S., the D. 
faces the latter. 20 If the M. is not present, the 
D. may take the book from the S. immediately 
after the blessing. Otherwise he remains facing 
the altar, until the C. begins to read the 

Gospel; then, turning to the left, he descends 
in planum and receives near the corner of the 
Epistle side the book of Gospels from M. or Ac, 
in the meantime making a little bow (not before 
and after receiving the book). He holds the 
lower part of the book with both hands, allow- 
ing the upper part to rest against his breast (with 
the book's edge to his left), goes to the middle 
of the altar, 27 genuflects on the lowest step, as- 
cends, places the book super medium altaris 
{Or do Missae), remains standing (without mak- 
ing any bows with the C.) until the C. comes to 
put incense into the censer. The D. presents the 
incense as at the Introit, but does not take the 
censer, but descends to his left to the second step, 
kneels on both knees at the edge of the platform 
and in a low tone (Caer. Ep. II, c. 8, n. 42) and 
with his head profoundly inclined says the 
Munda cor. 28 Then he ascends to the altar, 



26 If the nature of the place make it impossible to 
proceed conveniently in cornu Epistolac, e.g. by rea- 
son of flowers or lights placed there, the D. returns to 
his place behind C. ; how the S. in this case is to carry 
the book, vid. p. 52, Note 8 . 

27 Solus sine comite; " comes enim datur ministris 
quando vadunt ad aliquid cantandum (hence the S. 
is accompanied by the M. for the singing of the 
Epistle) aut quando exeundum est e presbyterio " 
(Gav. et Mer. h.l.). 

28 Namely : Munda cor mcum ac labia mca, omnipo- 



68 THE SOLEMN HIGH MASS. 

takes the book with both hands (as described be- 
fore) and kneels before the C, keeping the altar 
to his right, 29 and says Jube domne bcncdicere; 
meanwhile he lowers the book toward the C., re- 
ceives his blessing without himself making the 
sign of the cross or answering Amen: — during 
this whole ceremony, beginning at Jube domne 
benedicere, the D. keeps his head profoundly in- 
clined (Caer. Ep.). Then he kisses the C.'s hand, 
rises, makes a reverence to him and, facing 
left about, descends without genuflecting to the 
side of S., genuflects with him, but not before 
the M. has given the sign (i.e. after the choir has 
finished singing the Gradual or as the case may 
be, the Sequence also) and either behind the S. or 
at his right side goes to the place where the 
Gospel is to be sung (the T. et al, precede; vid. 
p. 53). The D. opens the book, which the S. 
now holds, sings Do minus vobiscum, Sequential 30 
at the latter word, with his right hand he imme- 
diately makes the sign of the cross on the book 
at the beginning of the Gospel, then on his fore- 
head, lips and breast; in making the sign of the 
cross on the book the left hand rests on the latter, 
while in the other three blessings the left hand is 
held a little below the breast. In making the 



tens Deus, qui labia Isaiae prophetae calculo mundasti 
ignito; ita me tua grata miseratione dignare mundare, 
nt sanctum Evangelium tunm digne vale am nitntiare. 
Per Christum Dominum nostrum. Amen. 

29 This is the interpretation universally given by cus- 
tom to the Rubric, gen. in superiori gradu altar is. 

30 The manner of intonation is given in the Ap- 
pendix, p. 242 et seq. 



THE ORDINARY HIGH MASS. 69 

various signs of the cross, he is to keep the palm 
of his hand open. Thereupon he receives the 
censer at his right and, bowing profoundly be- 
fore and after the ceremony, incenses the book 
with three single or double swings, first in the 
middle, then to his left and finally to his right 31 
— all this in order to show proper respect to the 
holy Gospel. While he sings the Gospel, he 
stands junctis manibus, makes all the bows and 
genuflections to the book, the others meanwhile 
(except the S. and Ac, who remain stationary) 
making at least the genuflections toward the al- 
tar. At the end of the Gospel with his right 
hand the D. shows the beginning of the text to 
the S., stands back a little to allow the S. to pass 
in front of him, keeping meanwhile his face 
turned towards the altar; then he faces the C., 32 
incenses him with three double swings of the 
censer (bowing to him before and after), all 
this, of course, after the S. has left the platform. 
He then gives the censer to the T., proceeds by 
the shortest way to his step at the middle of the 
altar and genuflects there (General Rules for the 
D. and S., p. 46, 2nd Rule, 3). 33 

31 This practical rule is to be observed : In any 
ceremony of sprinkling or incensing, the form of a 
large sign of the cross is to be traced, i.e. first in the 
middle, then to the left, then to the right (cf. Caer. Ep. 
h.l. ; thurificat librum primo in medio, dein a parte 
dextera Libri, mox a sinistra). 

32 Thus according to Mr. and others ; in quite a num- 
ber of places it is customary for the D. to follow the 
S. to the middle, genuflect on the step, receive the 
censer and from this position incense the C. and then, 
without genuflecting anew, ascend the step. 

33 // a sermon follows the Gospel, the D. proceeds im- 



yO THE SOLEMN HIGH MASS. 

Credo. At the word Deum he bows with the 
C. and S., pauses awhile for the S., ascends 
(without genuflecting) to the right of the C. 
and says the Credo with him (bowing at 
J e sum Christum and simul adoratur). If 
he has been holding the altar card, he 
puts it back before the Et incarnatus est, so as to 
genuflect with the C, takes it again after genu- 
flecting and returns it in proper time before the 
end of the Credo, makes the sign of the cross 
with the C. and accompanies him to the bench as 
described at the Gloria. When the choir sings 
the Et incarnatus est, he takes off his biretta and 
bows; at the words CruciUxus etiam the C. puts 
on his biretta, but not the D. ; the latter rises, puts 
his own biretta in its place, proceeds before the 
C, bows to him and goes to the credence table, 
takes the burse from the chalice, and holding it 
horizontally to the level of the eyes 34 proceeds 
unaccompanied to the altar. While he passes 
before the C. he makes a reverence to him, in 
doing which he lowers the burse upon his breast ; 
he then goes to the lower step of the altar, genu- 
flects thereon, ascends and spreads the corporal, 
i.e. with his right hand he takes the corporal out 
of the burse and places the latter — with its 



mediately after incensing the C. to the latter's right 
(the S. to the C.'s left), the three then genuflect and 
go to the bench. 

34 In many places a departure is made from the Ro- 
man custom as to the manner of carrying the burse, 
namely, it is not held in a horizontal position, but with 
the opening upward and a little inclined to the one 
carrying it (cf. Carpo). 






THE ORDINARY HIGH MASS. Jl 

opening either to the right or down — next to 
the altar card, descends to his right before the 
C., bows to him, takes his biretta, bows to the 
S., sits down and puts on his biretta. 

At the end of the Credo they go to the altar in 
the same manner as at the Gloria. 

// they do not sit dozvn during the Credo the 
D. will observe the following: 

i ) With the S. he remains either at the side of 
or behind the C, as at the Gloria; 

2) when the choir sings Et incamatus est, 
without first bowing, he turns to his left and with 
the C. and S. goes to the second step and kneels 
at the edge of the platform ; 

3) after the Et incamatus est, he will pre- 
ferably ascend to the altar with the C., genu- 
flect there, and turning to his right, descend per 
breviorem to the credence table and carry the 
burse, as usual per viam longiorem; the C. and S. 
move a little towards the Gospel side to allow 
the D. room to spread the corporal. 

If the Credo is not said, the S. carries both the 
chalice and burse to the altar (Miss. h.L). 

Offertory. At the word Oremns the D. with- 
out genuflecting goes to the right of the C., 
where he awaits the S. When the latter arrives 
with the chalice, the D. lifts the end of the S.'s 
veil from the chalice, takes off the pall, takes the 
paten with the thumb and forefinger of both 
hands (but at two opposite sides to leave more 
room for the C.), kisses the rim of the paten and 
presents it to the C., whose right hand he kisses, 
taking care not to place his arm over that of the 



*J2 THE SOLEMN HIGH MASS. 

C. 35 Then he takes the purified chalice with 
purificator from the S., and with the thumb of 
his left hand holds the purificator at the knob of 
the chalice and allows its extremity to rest on the 
base, takes the cruet and pours wine into the 
chalice ("G inspiciente ; " Caer. Ep. h.l.). The 
S. pours in the water; if necessary, the D. wipes 
the inner brim of the chalice (with the purificator 
round his forefinger), lays the purificator near 
the corporal and presents the chalice to the C, 
holding it with his right hand under the cup and 
his left in front at its foot (in order that the C. 
may pfoperly and conveniently take hold of it at 
the knob and the foot) and in the meantime kiss- 
ing the foot of the chalice and the C.'s hand 
(Caer. Ep.), taking care to keep the chalice erect 
and his left arm always below that of the C. 
Thereupon he either holds the foot of the chalice 
with his right hand or supports the C.'s arm 
(resting his left upon his breast) and says with 
him (in not too low a tone), while raising his 
eyes to the cross : Oiferimus tibi, Domine, caliccm 
salutaris, tiiam deprecantes clementiam, tit in 

35 If small hosts are to be consecrated the S. takes 
the ciborium and chalice to the altar ; in case both can 
not be taken at the same time, the ciborium is carried 
by the M. or an Ac. (if he is in Minor Orders, he 
carries it nuda manu). The D. uncovers the ciborium 
and while the C. is offering the host, he raises the 
ciborium a little with his right hand (Caer. Ep. II, c. 29, 
n.2), while his left hand is on his breast; he does 
not, however, say any prayers with the C. Then he 
places the ciborium behind the chalice, but somewhat 
nearer the Epistle side, that it may not interfere at 
the incensing. The veil is put on the ciborium before 
being placed in the tabernacle. 



THE ORDINARY HIGH MASS. 73 

conspectu divinae majestatis tuae pro nostra et 
totins mundi salute cam odore suavitatis ascend- 
at. Amen. After he has placed the pall upon 
the chalice, he gives the paten (without the puri- 
ficator) to the S. and if necessary, helps the latter 
put the end of the veil over it. 

At the Incensing. The incense is presented as 
at the Introit. While the C. is incensing the 
oblata (without genuflecting previously), the 
D. holds his right hand at the foot of the chalice, 
with his left he holds the C.'s chasuble, moves the 
chalice back towards the Epistle side, but not be- 
yond the corporal, makes a genuflection before 
the cross is incensed, then returns the chalice to 
its place in the middle, genuflects and accom- 
panies the C. during the incensing of the altar, 
receives the censer from him 3G and incenses him 
as at the Introit. Then standing in piano at the 
corner of the step at the Epistle side of the altar, 
he incenses the S. with two single or double 
swings of the censer, bowing slightly before and 
after, returns the censer to the T., goes to his 
place at the middle, turns, without genuflecting, 
to the T. and is incensed by him (a slight bow 
being made before and after), then, without 
genuflecting, he again turns to the altar and 
(without bowing) says the Snscipiat? 1 



36 The C. saying these beautiful words to him: 
Accendat in nobis Dominns ignem sui amoris et Ham- 
mam aeternae caritatis. Amen. 

37 Concerning the Incensing of other persons. Spe- 
cial attention is called to the following: a) Prelates 
and Canons are each incensed with two double swings 
of the censer and first in order; b) the other priests 



74 THE SOLEMN HIGH MASS. 

During the Preface the D. remains behind the 
C. ; if, however, the M. is not present, he goes to 
the book immediately, points out the Secreta to 
the C, turns to the Preface and, if he does not 
have to stay to turn the leaves, returns again to 
his place behind the C. (Miss.). 

Sanctus. Towards the end of the Preface the 
D., without genuflecting, goes (with the S.) to 
the side of the C. and says with him (mediocri 
inclinatione et mediocri voce): Sanctus, sanctus, 
sanctus, Dominus Deus Sabaoth. Pleni sunt 
coeli et terra gloria tua. Hosanna in excelsis. 
Benedictus qui venit in nomine Domini. Hosanna 
in excelsis. At the Benedictus the D. stands 
erect, makes the sign of the cross, and genuflect- 
ing on the step in the middle proceeds to the left 
side of the C, where he assists at the book. 
During the Memento he steps back a little. 

Consecration. At the Quam oblationem the 
D. goes to his step behind the C, genuflects and 
goes to the right of the C. (either upon the plat- 
form or his own step) ; when the C. begins the 



with a single or double swing and each one separately 
is incensed thus by the D. ; thereupon the thurifer 
(after he has incensed the D.) incenses c) the M. 
with a single or double swing, bowing before and 
after; d) then the two Ac. per modum unius with a 
single or double swing; e) then the remaining clerics 
per modam unius, i.e. he bows to the clerics both before 
and after, and, standing in the middle, he incenses 
them with three single or double swings, first to his 
left, and then to his right; f) finally standing in the 
middle, before the entrance of the sanctuary, he in- 
censes the people, just as he did the clerics (cf. above, 
p. 64, Note 24 ). 



THE ORDINARY HIGH MASS. 75 

Consecration (Caer. Ep.) he kneels upon both 
knees and during the Elevation (but not during 
the Consecration) raises the C.'s chasuble with 
his left hand; he bows his head likewise during 
the Elevation only (Mr.). As soon as the C. 
rises after the elevatio S. Hostiae, the D. also 
rises, takes off the pall, which he places upon the 
altar, and without genuflecting kneels down 
again in his previous position. 38 When the C. 
has elevated and lowered the chalice, the D. 
rises, in order to be in time for the placing of 
the pall upon the chalice, genuflects with the C. 
and proceeds — without making a genuflection in 
the middle — to the left of the C, where he 
again genuflects and assists at the book, as before 
the Consecration. — At the Memento he again 
steps back somewhat. 

N. B. In this connection special attention is 
called to the Rules for Genuflections coram SS°; 
vid. General Rules for D. and S., p. 46. 

At the words per quern haec the D. genuflects, 
goes to the right of the C. and when the latter 
places his hand at the foot of the chalice, takes 
off the pall and genuflects with him (not previ- 



38 If small hosts are to be consecrated, the D. goes 
to the right of the C. at the words Quam oblationem 
before the Consecration ; he moves the ciborium for- 
ward, uncovers it with his right hand (holding the 
knob of the ciborium with his left) and as usual kneels 
at the edge of the platform. When the C. has genu- 
flected after the Elevation of the Sacred Host, the 
D. rises and without genuflecting covers the ciborium 
(and not before the C. has genuflected) ; then he 
places it where it was before, takes the pall off the 
chalice, etc., as usual. 



j6 THE SOLEMN HIGH MASS. 

ously, however, because of the near approach of 
the genuflection just indicated), then at a sign 
from the C. places the pall on the chalice again 
and proceeds immediately to his place behind the 
C. (Caer. Ep.) or remains, until the latter begins 
the Pater Noster (Miss.), then genuflects and 
goes to his step. At the words et dimitte nobis 
(not later, that the C. may not be obliged to wait 
afterwards) he genuflects and goes to the side 
of the C, receives the paten from the S., wipes 
it with the purificator, and using both hands, 
holds it with the purificator in an upright posi- 
tion near the corporal (its inner side turned to- 
ward the C. ), and in presenting the paten kisses 
the outer side and then the hand of the C. — In 
the meantime the D. is not to forget to answer 
Sed libera nos a malo, that the C. may immedi- 
ately proceed. Then the D. uncovers the chalice, 
answers the Pax Domini . . . and again 
covers the chalice. 

The D. says the Agnus Dei with the C. and 
S. in a moderate tone of voice, inclinato capite 
and striking his breast meanwhile. While the 
S., after genuflecting, is descending, the D. 
.kneels on both knees at the side of the C. ; when 
he observes that the latter has almost finished 
the prayer de pace, he rises, kisses the altar with 
him (but not placing his hands thereon) and re- 
ceives from him the 

Pax. In doing this the D. makes a reverence 
to the C, places his arms below those of the C, 
sinistris genis sibi invicem appropinquantibus 
(Miss.), answers Et cum spiritn tuo y folds his 
hands again and bows to the C, then genuflects 



THE ORDINARY HIGH MASS. 77 

to the Bl. Sacrament and descends to the S. to 
give him the Pax; without previously bowing, he 
places his hands on the S.'s shoulders, says Pax 
tecum, folds his hands and then bows to him. 
Then turning towards the altar with him, he 
genuflects with him and goes to the left of the C, 
while the S. goes to his right. Arrived there, they 
do not genuflect, except with the C. before the 
Domine, non sum dignus. At these words the 
D. strikes his breast (if customary) ; in any case 
he bows mediocriter to the Bl. Sacrament ; at the 
receiving of the Sacred Host and the Precious 
Blood, he makes a profound bow (but not too 
profound). 39 During the last ablution, the D. 

39 If Holy Communion is to be given solemnly, 
the S. puts the pall upon the chalice, the D. and S. 
genuflect and change places, then the three genuflect, 
the C. and S. step to one side, the D. moves the ci- 
borium forward and uncovers it, the three again genu- 
flect. — If the ciborium has to be taken from the taber- 
nacle, the D. and S. change places after the C. has 
received the Precious Blood, genuflecting only as they 
pass behind the C. ; then the C. and S., without genu- 
flecting, step aside from their position in the middle, 
the D. opens the tabernacle door, genuflects, the C. 
and S. doing the same with him (but not on both 
knees), the D. takes out the ciborium, closes the taber- 
nacle door and uncovers the ciborium; then the C. re- 
turns to the middle and the three genuflect. There- 
upon the D. proceeds to the Epistle side in planum and, 
turning to the C. and aliquantulum inclinatus (Caer. 
Ep.) sings the Confiteor (he may, in fact, usually 
ought to use a book while singing). If, however, a 
different custom prevails, he may instead of singing 
the Confiteor, recite it aloud; in fact, in a solemn 
Requiem the latter way only is allowed — S.R.C. Nov. 
28th, 1902. In the meantime the S. takes up a cor- 
responding position in piano on the Gospel side and 



?& THE SOLEMN HIGH MASS. 

turns the leaves to the Communion and carries 
the book to the Epistle side, while the S. at the 
same time (with the pall) goes to the Gospel 
side, both genuflecting on the step in the middle. 
The D., standing on the upper step near the 
book, awaits the C, points out the Communion 
to him, then goes to his place behind him and 
with him proceeds to the middle, without making 
a genuflection, returns to the Epistle side and 
during the Orations stands behind him. If the 
M. is not present, the D. assists at the book. 

during the Confiteor and Misereatur, stands like the 
D. aliquantulum inclinatus. — The C. genuflects, says 
aloud (Caer. Ep.) Misereatur etc., then the Ecce Agnus 
Dei. . . ., — Domine, non sum digitus ... If 
the D. and S. are to receive Holy Communion, they 
proceed to the middle after the Indulgentiam, genu- 
flect, kneel on the upper step and receive ; then they 
rise, genuflect, and the D. goes to the C.'s right and the 
S. to his left; while ine C. gives Holy Communion 
the D. may hold the paten under the chin of those 
who receive ; the S. follows the C. with folded hands. 
— After leaving the communion railing the D. and S. 
change places at the proper time (preferably when they 
arrive at the altar) ; the D. goes to the right, the S. 
to the left of the C. — If the ciborium has to be pu- 
rified the C. attends to it himself (the S. wipes the ci- 
borium) ; if however, it is to be placed in the taber- 
nacle, the three genuflect on arriving at the altar, the 
C. and S. step aside, the D. moves the paten to his left, 
covers the ciborium, opens the door of the tabernacle 
and places the ciborium within (not genuflecting pre- 
viously) ; then he genuflects (in the middle), the C. and 
S. do likewise, the D. closes the tabernacle, makes 
room for the C. in the middle, changes places with the 
S. (genuflecting in the middle of the altar) and assists 
the C. as usual at the book. 



THE ORDINARY HIGH MASS. 79 

Then he accompanies the C. to the middle. 40 
At the Ite, missa est. While the choir is sing- 
ing Et cum spiritu tuo, the D. usually steps aside 
from the middle and faces the people. 41 If, how- 
ever, the Benedicamus Domino is sung, he re- 
mains with his face turned towards the altar. 
After the lie, missa est, he faces the altar and 
moves somewhat to the Epistle side, to allow the 
S. room to kneel next to him; then both kneel 
down and inclinato capite receive the Blessing. 

While the S. goes to the C. at the Gospel side, 
the D. proceeds to the platform, stands a little to 
the right, facing the middle of the altar, and at the 
end of the Gospel genuflects with the C. (but al- 
lows the S. to answer the Gloria tibi, Doniine, 
etc.) ; with the C. and S. he bows to the cross and 
turning to his left descends, genuflects with the S. 
(and C.), receives his biretta and that of the C., 
presents the biretta to the C., kissing first the 
biretta and then the C.'s hand, the three put on 
their birettas and without taking holy water as 
they enter they proceed to the sacristy, the S. 
before the D. and the latter before the C. Ar- 
rived there, the D. bows to the cross and dis- 
robes. 



40 If during Lent the priest is to sing the Oratio su- 
per populum over and above the usual Orations, the 
D. turns to his left in the direction of the people, after 
the C. has sung the O remits — (Kurtz) and sings 
Humiliate capita vestra Deo; for the method of intona- 
tion, vid. Appendix, p. 240. 

41 For the various methods of intoning the Ite, missa 
est and Benedicamus Domino, vid. Appendix, p. 244 et 
seq. 



8o THE SOLEMN HIGH MASS. 



§ 5. The Functions of the Assistant 
Priest. 42 

General Remark, The assistant priest assists 
chiefly at the book, — never at the presentation 
of the incense. 

Particular Observations: 

1) He approaches the altar at the C.'s left 
{Deer. Auth, n. 4018 ad 2) ; arrived at the foot 
of the altar, he stands at the C.'s right and re- 
ceives the latter's biretta. 

2) During the Confession he stands at the C.'s 
right, while the D. and S. stand at the C.'s left. 

3) He afterwards ascends to the altar with the 
C. and proceeds at once to the book, remaining on 
the step at the C.'s side. 

4) During the Incensing, he holds the book, 
then he points out the Introit to the C, as well as 
the Orations and Epistle (answering Deo gra- 
tias), and carries the book to the Gospel side 
(and at the end of the Gospel says Laus tibi, 
Christe). 

5) At the Gloria he stands at the D.'s right; 
he proceeds to the sedilia at the C.'s left; but he 
sits either at the right of the D. or at the S.'s 
left. 

6) While the Gospel is being sung, he re- 
mains at the Gospel side (on the step), or (stante 



42 In a number of places, the presbyter assistens 
officiates at the solemn High Mass together with the 
D. and S. His functions are briefly given here. The 
D. and S. may observe from them, particularly from 
1 5)> what changes are to be made in their parts. 



THE ORDINARY HIGH MASS. 8l 

immemorabili consuetudine — Deer. Auth. ibid.) 
goes to the Epistle side of the altar and stands 
on the step at the C.'s left. 

7) At the Credo, the same as during the 
Gloria. While the D. carries the burse to the 
altar, he remains sitting. 

8) At the Offertory he is incensed by the D. 
immediately after the latter has incensed the C. 

9) After the D. has incensed him, he remains 
on the platform at the C.'s left until after the 
Agnus Dei, taking care, however, to make room 
for the S. at the Sanctus and Agnus Dei, and to 
kneel down during the Consecration, some dis- 
tance removed from the C. 

10) Whenever the C. genuflects, he does like- 
wise. 

11) At the Pax; after the Agnus Dei he re- 
pairs to the C.'s right, genuflecting in termino a 
quo et ad quern, receives the Pax just as the D. 
usually does, then gives the Pax to the latter, 
who is standing on his own step and after genu- 
flecting proceeds again to the book. 

12) After the Ablution he carries the book to 
the Epistle side and assists the C. at the book. 

13) When the D. has sung the lie, missa est 
the assistant priest goes to the Gospel side (car- 
rying the book, as occasion demands) and, fac- 
ing the Epistle side, kneels at the edge of the 
platform for the Blessing. 

14) After the last Gospel the assistant priest 
goes to the C.'s right, descends to the foot of the 
altar with him, genuflects, presents the biretta to 
him and at his left accompanies him to the 
sacristy. 



82 THE SOLEMN HIGH MASS. 

15) Besides the above observations the D. and 
S. will note the following: 

a) They do not assist the C. at the book; 

b) at the first and last Gospels the S. does 
not stand between the C. and assistant priest, 
but a little back of this position. 

§ 6. The Functions of the Celebrant. 

Preliminary Remarks. Concerning the use of 
the loud, moderate or low tone of voice, the fol- 
lowing is to be observed (according to the Miss.). 
Three tones are distinguished: 

1 ) Vox sonora = cantus. 

2) Vox submissa = quae a ministris audiri 
possit: this embraces all the Prayers recited in a 
Low Mass with clara ant mediocri voce, — ex- 
cept the Blessing at the end of the Mass, concern- 
ing which vid. infra, p. 93, Note. 

3) Vox seer eta, as used elsewhere in the Mass. 
In the Sacristy. Wherever customary, the C. 

puts incense into the censer, in precisely the same 
manner as at the Introit — taking off his biretta 
before doing so {General Rules, p. 1); then 
with the usual ceremonies the C. and ministers 
go to the altar, where the C. genuflects, if the 
Bl. Sacrament is in the tabernacle, otherwise 
makes an inclin. prof, corporis, and begins Mass 
at once. 

The Confession. At the words, vobis (vos) 
fratres the C, without taking an upright posi- 
tion, turns somewhat, first to the D. and then 
to the S. (Caer. Ep.). 



THE ORDINARY HIGH MASS. 83 

The Incensing. 43 The C. turns to his right, 
after kissing the altar, receives the spoon from 
the D., puts incense into the censer thrice (his left 
hand upon his breast), saying in a moderate tone 
of voice : Ab Mo benedicaris — in cnjus honore — 
cremaberis. Amen. Then he folds his hands, 
and without saying anything, blesses the incense ; 
in the meantime he places his left hand upon the 
altar. 44 Thereupon he turns to the altar, re- 
ceives the censer from the D., takes hold of the 
ring at the top of the chain with his left hand, 
and with his right (preferably with the first three 
fingers — Mr. ) as low as possible holds the other 
extremity of the chain. During the Incensation 
at the Introit no prayers are to be said. 

The following is the method of incensing : The 
C. first genuflects (this is always the case when 
the Bl. Sacrament is present in the tabernacle; 
if this is not the case he makes an inclin. prof. 
capitis to the cross — we are here supposing the 
first case), then with three double swings of the 
censer he incenses the cross (vid. Model, Fron- 
tispiece — Nos. 1-2-3), again genuflects and with 
single swings incenses the relics or images (stat- 
ues) 45 of the Saints, if there are such on the 

43 As the ceremony of Incensing is the chief one of 
the C. in the solemn High Mass as such, it is described 
here in corresponding detail. 

44 This is the opinion of later AA. generally, con- 
formably to Miss. Rit. eel. tit.3, 11.5. 

45 By the term images (statues) of the Saints it is 
not intended to signify those upon the wall, but those 
upon the altar between the candlesticks. The follow- 
ing General Decree is to be noticed : 5*. Imago Divini 
Infantis, Natalitio tempore, principe loco super altare 



w 



84 THE SOLEMN HIGH MASS. 

altar, incensing first those on the Gospel side 
(4"5) with two swings (even if there are more 
than two reliquaries), then, after genuflecting, 
those on the Epistle side in precisely the same 
manner (6-7), and, without genuflecting again, 
he incenses the altar (if there are no relics on the 
altar, the incensing of the altar takes place imme- 
diately after the genuflection following the in- 
censing of the cross). It will be well to quote 
the words of the Missal itself {Rit. Cel. tit. 4, n. 
4) :' (Sacerdos) incensat altar e ter ducens thuri- 
bidnm aeqnali distantia, prout distribnuntur can- 
delabra (8-9-10) , a medio ejus usque ad comu 
Epistolae^ ubi demissa manu thurificat illius 
postremam partem inferiorem, mox superiorem 
bis ducto thuribido (11-12), et conversus ad 
altare, elevans manum incensat ejus planitiem seu 
mensam in parte anteriori, ter ducens thuribidum 
(13-14-15) usque ad medium (three single 
swings, as the others, which, however almost of 
themselves become semi-circular in form), ubi 
facta Cruci reverentia (or SS° genudexione) 
procedendo thurificat aliud latus altaris triplici 
ductu (16-17-18) usque ad comu Evangelii; et 
pariter incensata inferiori et superiori parte ipsius 
comu Evangelii (19-20) duplici ductu (i.e. with 
double swings), ad hue stans ibidem (hence not 



exposita, est post Crucem thnrificanda triplici ductu; 
eodem prorsus modo, quo incensatur Crux cum imagine 
Crucifixi (Deer. Auth. n. 3288). 

46 These three swings are not intended for the can- 
dlesticks, but for the ledge on which they rest; hence 
three swings are always employed whether the number 
of candlesticks be larger or smaller (Miss. ibid. n. 5). 



THE ORDINARY HIGH MASS. 85 

while moving), elevat thuribulum et ter incensat 
superiorem partem tabulae (21-22-23) versus 
medium altaris, ut fecit in comu Epistolae; dein 
manu aliquantulum demissa (lowering the hand 
but slightly) incensat anterior em ejus partem sen 
frontem, ter ducens thuribulum, dum procedit a 
comu Evangelii usque ad medium altaris (24- 
25-26), et facta Cruci reverentia (or SS° genu 1 
flexione) incensat similiter triplici ductu (27-28- 
29) reliquam partem anterior em usque ad comu 
Epistolae, ubi reddito thuribulo ipsi Diacono, ab 
eo ipse solus incensatur (the C. making a slight 
bow before and after). 

The Caer. Ep. (I, c. 23, n. 8) adds the fol- 
lowing wise remarks : , 

1) The C. should maintain a dignified posture 
during the Incensation, avoiding any accompany- 
ing movement of the body or head, while he 
swings the censer. 

2) He holds the left hand and the upper end 
of the chain firmly against his breast (only at the 
genuflection does he place his left hand on the 
altar) ; he extends his right hand and arm back 
and forth with the censer slowly and in a be- 
fitting manner, directs the incensing to the proper 
object, but avoids thrusting it aloft. 

3 ) In moving back and forth, he advances that 
foot first which is nearer the altar, and takes as 
many steps as there are swings of the censer, 
so that the motion of hands and feet may coin- 
cide. 

The Introit. After the C. has been incensed, 
he turns to the book, reads the Introit in a mod- 
erate tone of voice and alternates with the D. 



86 THE SOLEMN HIGH MASS. 

and S. in saying the Kyrie. 47 When the choir 
has almost finished singing the Kyrie (or even 
directly after he has recited it) the C. goes to the 
middle with the D. and S. and intones the Gloria 
raising his hands as usual and joining them 
again at the word Deo at the same time he bows 
his head 48 (Miss). Then he waits until the D. 
and S. have come to their position at his side, 
and together with them (not alternately) says 
the entire Gloria in a moderate tone of voice. 

Going to the bench, the C. genuflects with the 
D. and S. (or bows profoundly, as the case may 
be) and proceeds to the sedilia per breviorem.^ 
If while still at the altar, a part is being sung 
which requires a bow, e.g. Adoramus te, they 
remain standing at the altar and bow. Arrived 
at the bench, the C. faces about in the direction 
of the D., so as not to turn his back upon the 
altar, and sits down immediately (before the D. 
and S. do), receives his biretta from the D. and 
covers his head; he rests his hands upon the 
chasuble. At the appropriate parts of the Gloria 
(Adoramus te, Gratias agimus tibi — not beyond 
the last word of these phrases — Jesu Christe, 
Suscipe deprecationem nostram), he takes off his 
biretta with the D. and S., holds it with his 
right hand prope genu dextrum (Mr.) 50 and 



47 As to what is to be observed during the Scssio 
Kyrie, vid. Solemn Requiem, p. no. 

48 The various methods of intoning the Gloria are 
given in the Appendix, p. 238 et seq. 

49 When and how they proceed per breviorem, vid. 
p. 50, Note. 

50 In case the choir repeats the parts which require a 



THE ORDINARY HIGH MASS. 87 

bows. Towards the end, say after the last Jesu 
Christe, without putting it on again, the C. pre- 
sents his biretta to the D., rises and goes to the 
altar per longiorem (somewhat slowly, that the 
S. may properly accompany him), genuflects on 
the lower step (or, if required, bows profoundly), 
ascends, kisses the altar, turns to the people and 
sings Dominus vobiscum. If, however, they do 
not leave the altar during the Gloria, the C. re- 
mains standing with folded hands {A A.) and 
bows at the proper times. 

Orations and Epistle. The C. should previ- 
ously look over the Orations, to ascertain where 
the punctum and semi-punctum are to be placed. 
— After the choir has sung Amen he reads the 
Epistle and what follows (including the Se- 
quence) in a moderate tone of voice, before turn- 
ing to the S. ; he then lays his hand on the book 
for the S. to kiss and without saying anything, 
blesses the S. (holding his left hand meanwhile 
on his breast), then he turns to the altar and 
proceeds at once to the middle, says the Munda 
cor and Jube Dom., etc., as usual and in a mod- 
erate tone reads the 

Gospel in the customary manner: Dominus, 
vob., etc., but at the end does not say Per Evang. 
dicta, for the reason that he does not then kiss the 
book. If a passage occurs in the Gospel which 
requires a genuflection, as e.g. on Christmas 

bow, the C. and ministers bow only the first time they 
are sung and again put on their birettas; this holds 
also in aliis hymnis et precibus, qua vel genutlexionem 
vel capitis inclinationem exigunt, e.g. at the Et incarna- 
tes (Gardellini, Instr. Clem.). 



88 THE SOLEMN HIGH MASS. 

day or Epiphany, the C: omits the genuflection 
while reading the Gospel {Deer. S. R. C. Urgell. 
29. Maii, 1900 ad 5), since he is to make it after- 
wards, when the Gospel is sung. 51 After he has 
finished reading the Gospel, the C. goes to the 
middle and puts incense into the censer ; the cere- 
monies and words exactly as at the Introit. 
After he has put the incense into the censer, he 
turns to the altar and waits until the D. after 
the Mutida cor kneels before him and asks his 
blessing; the C. then turns to the D. and says 
distinctly: Dominus sit in corde tuo et in labiis 
tuis, tit digue et competenter annunties Evan- 
gelium suum, in nomine Patris et Filii f et Spiri- 
tus Sancti. Amen. Then holding his left hand 
upon his breast, he lays his right hand upon the 
book for the D. to kiss and turns again to the 
cross. When the D. and S. genuflect below (not 
previously), the C. goes (without bowing) to the 



51 The C. omits the genuflection, when he recites the 
versicle Vcni, S. Spirit us, re pie ... at Mass on 
Pentecost Sunday or in any Solemn Mass in honor 
of the Holy Ghost; namely, he is according to the 
Miss. (Rubr. tit. 17, n. 3) to kneel while the entire ver- 
sicle is sung by the choir. The following method is 
given by Martinucci (II, c. 32) : The C, after bless- 
ing the S. goes to the middle and remains standing 
there ; the S. then carries the book to the Gospel side 
and goes to the left of the C, while the D. goes to the 
C.'s right; during the Alleluia preceding the Veni S. 
Spiritus the three kneel at the edge of the platform, 
until the entire verse has been sung; then they rise, 
the C. says the Munda cor, as usual, the D. goes again 
to the Epistle side, the S. to the book at the Gospel 
side. The singers are to be on the alert, that the cere- 
mony may be carried out in this manner. 



THE ORDINARY HIGH MASS. 89 

Epistle side and remains there facing the altar, 
until the D. sings Dominus vob., then he turns 
to the D. and makes the sign of the cross at the 
words Sequentia s. Evang. . . . ; as often as 
the name of Jesus occurs, he bows his head pro- 
foundly to the cross, otherwise to the D. ; he also 
genuflects to the cross, whenever a passage oc- 
curs, which requires a genuflection, and while he 
does so he lays his hands upon the altar. When 
at the end of the Gospel the S. carries the book 
to him, he places both hands upon it as usual and 
says : Per Evang. dicta, ... The C. is now in- 
censed by the D., making a slight bow before 
and after, and then returns to the middle. 

If there is a sermon, the following is to be 
observed: i) The C. waits until the D. and S. 
have taken their places at his side, genuflects with 
them and goes to the bench. They take off their 
birettas, while the Gospel is being read. 52 2) 
When the preacher makes a reverence to the C, 
the latter with the D. and S. takes off his biretta 
and makes a slight bow to the former. 3) If 
the C. himself preaches he may do so either at 
the altar or from the pulpit; in the latter case 
he takes off at most the chasuble and manible, 
but wears the biretta. 53 If there is no sermon 
the incensing of the C. is immediately followed 
by the Credo. 

Credo, a) If the C. and ministers go to the 

52 And this too is done (at least in many places) 
whenever the holy name of Jesus occurs in the sermon. 

53 If a Bishop is present, the preacher accompanied 
by the M. (and carrying the stole according to custom 
either in his hand or upon his left arm), kneels before 



90 THE SOLEMN HIGH MASS. 

bench, they observe all that is prescribed for the 
Gloria; they take off their birettas and bow at 
Jcsiini Clir., Et incarnatiis est and simul adoratur 
(during these words only) ; the C. returns the 
D.'s bow to him while the latter is carrying the 
burse to the altar, in those places only where the 
custom prevails. 

Note. At the Et incarnatus est in the three Masses on 
Christmas day and the Mass on the Feast of the Annuncia- 
tion, it is customary to kneel (and bow) on the lower 
step at the Epistle side of the altar. 

b) If they remain at the altar during the 
Credo of any High Mass, the C. kneels with the 
D. and S. at the edge of the platform during the 
Et incarnatus est and bows {Miss, Ruhr. tit. 17, 

n. 3). 

Offertory. After the C. has sung the Domi- 
nus vob, and Orcmus and has said the Offertory, 
he waits with folded hands, until the D. presents 
the paten to him, he then offers the host and 
lays the paten on the Corporal. Thereupon, his 
left hand resting on the altar, blessing the water 
he says: Dens qui. . . . , receives the chalice 
from the D. and says: Offerinius . . . with 
him, but in a somewhat louder tone of voice, 
allows the D. to cover the chalice, while he him- 
self holds the same (following this method al- 
ways). Then he says In spiritu . . . and Vent 
SanctiUcator. . . . 



the Bishop, kisses his ring and says: lube Domne bene- 
die ere (not Reverendissime Domne), receives his bless- 
ing (allowing him to put the stole upon him), rises 
and after making a profound bow to the Bishop, goes 
to the pulpit. 



THE ORDINARY HIGH MASS. 91 

The Incensation now follows. While the C. 
puts incense into the censer, he may distribute 
the words in the accompanying suitable manner : 
Per intercessionem beati Michaelis Archangeli — 
stantis a dextris altaris incensi — et omnium 
elect orum suorum (here he returns the spoon and 
folds his hands) — incensum istud dignetur Domi- 
nus bene f dicer e (during which he lays his left 
hand upon the altar) — then, folding his hands 
again he continues, et in odorem snavitatis ac- 
cipere per Chr. D. N. Amen. Here the C. turns 
again to the altar and receiving the censer, in- 
censes (according to Miss, and Caer. Ep. I, c. 23) 
in the following manner: nulla facta tunc cruci 
reverential ter facit signum crucis cum eo 
(thurib.) super calicem et hostiam simul in 
modum crucis (in the same manner in which the 
Offerings are blessed with the hand) et ter circa 
calicem et hostiam, sc. bis a dextera ad sinistram 
et semel a sinistra ad dexteram dispensans verba 
in qualibet incensatione hoc modo: In I a incen- 
satione: Incensum istud, in IP: a te benedic- 
tum, in IIP: ascendat ad te, D online, in IV a 
(the first circular motion from right to left: 54 
et descendat super nos, in V a (the second circular 
motion from right to left) : misericordia, in VP 
(the circular motion from left to right) : tua. — 
Then he bows to the cross (or as the case may 
be genuflects) and uses the same method of in- 
censing as before the Introit, only that he adds 
more prayers now, which may be (not obliga- 

54 He commences the Incensing from right to left, 
i.e. towards the Gospel side, because the latter is first 
by excellence. 



92 THE SOLEMN HIGH MASS. 

tory) distributed in the following manner: 
Dirigatur, Domine, oratio mea (to the cross) — 
sicut incensum in conspectu tuo (to the Epistle 
side) — elevatio manuum mearum (Epistle side, 
below) — Sacrificium vespertinum (from the 
Epistle side to the middle) — pone, Domine, cus- 
todiam ori tneo (to the Gospel side) — et ostium 
circumstantiae labiis meis (Gospel side, below) — 
ut non decline t cor mcnm in verba malitiae 
(Gospel side, front) — ad excusandas excusa- 
tiones in peccatis (Epistle side, front). — The C. 
at length gives the censer to the D. at the Epistle 
side, saying: Accendat hi nobis Do minus ignem 
sui amoris et flammam aeternae caritatis. Amen. 
If relics are to be incensed, the words are ar- 
ranged in a slightly different manner. After 
the C. has presented the censer to the D., he is 
incensed just as before the Introit; then he 
washes his hands and proceeds as usual with the 
Mass, with the exception that he sings the 
Preface and Pater nostcr, does not as a rule 
turn the leaves himself nor cover or uncover the 
chalice, but merely holds his left hand at the 
foot of the chalice as a sign for the D. or S. He 
is moreover to observe the following Rubric of 
the Caer. Ep. (II, c. 8, n. 70) : Chorus prose- 
quitur cantum (Sanctus, etc.) usque ad Bcnedic- 
tus exclusive; quo (cantu) Unito, et non prius, 
elevatur SS. Sacramentum. He will therefore 
arrange the Memento accordingly, or rather 
wait a while before the words Qui pridie quani 
pater etur. 

Pax. After the Agnus Dei, which the C. re- 
cites with the D. and S., he recites the first 



THE ORDINARY HIGH MASS. 93 

Prayer (in a somewhat louder tone than usual, 
that the D. may ascertain when he is to rise), 
kisses the altar and, without genuflecting or bow- 
ing either before or after, turns to the D. to give 
the Pax, placing his hands (with thumb and 
forefinger always closed) upon the D.'s shoul- 
ders and, sinistris gents sibi invicem appropin- 
quantibus (Miss.), says: Pax tecum; — he al- 
lows the D. to bow to him and then proceeds 
with the Prayers. 

From the Ablution to the end of Mass. After 
the Ablution, which he receives in the middle of 
the altar, he allows the chalice to remain there, 
then says the Communion at the Epistle side, 
returns to the middle, waits there until the choir 
has finished singing the Communion; thereupon 
he sings the Dominus vob. and the Orations; he 
returns again to the middle, sings Dominus vob. 
and remains facing the people while the D. is sing- 
ing the Ite, missa est ( Caer. Ep. ) . If, however, the 
Benedicamus Domino is to be sung, he turns to 
the altar immediately after singing Dominus vob. 
and says the Benedicamus Domino himself in a 
moderate tone of voice — for the latter words 
are a prayer. — The S. answers Deo gratias. 
After the D. has sung the Ite, missa est (or 
Benedicamus Domino), the C. says the Placeat, 
gives the Blessing as usual clam voce?* reads 



55 Rit. Cel. tit. 12, n. 7 : In missa solemni C. eadem 
voce et modo, quo in missis privatis, benedicit populo. 
Since the Blessing is the only part of the Mass, which 
the C. according to the Rubrics has to say in a loud 
tone of voice, it is evidently understood, that the organ 
is not to be played in the mean time. The C. should 



94 THE SOLEMN HIGH MASS. 

the last Gospel, goes to the middle and (gener- 
ally after bowing) descends with the D. and S., 
and genuflects (or, as required, bows profound- 
ly) and receives his biretta. While returning 
to the sacristy he does not take holy water. In 
the sacristy he bows to the cross, to the D. and 
S., and disrobes. 56 

ARTICLE II. 
high mass coram Sanctissimo Exposito. 

§ i. Rubrics. 

a) Prescinding from the Forty Hours' Adora- 
tion proper, these two simple rules are in force 
concerning the commemoratio Sanctissimi: 

i. Rule. The O ratio de SS. must be added 
always and solely in the missa solemnis or can- 
tata, said at the altar of Exposition, even on 
Feasts of our Lord, e.g. Christmas, Easter, As- 
cension (Deer. Aath. n. 31 12 ad 3) ; it must be 
omitted on the Feast of the Sacred Heart (ibid. 
n. 2717), of the Precious Blood (ibid. n. 3613 
ad 1) and on other Feasts of the Passion of 
our Lord (ibid. n. 3426 ad 1). This prayer is, 
moreover, to be sung sab una conclusione on 
Feasts of the 1st and 2nd class, also on Palm 
Sunday, on the Vigils of Christmas and Pente- 

therefore wait until the choir has finished singing Deo 
gratias and the playing of the organ is to cease im- 
mediately after the Deo gratias. The observance of 
what is thus prescribed lends far greater dignity and 
beauty to the ceremony of Blessing. 

56 The table at the end of the book gives a summary 
of the functions peculiar to the High Mass. 



HIGH MASS CORAM SS. EXPOSITO. 95 

cost; if a commemor. Dominicae occurs, it is to 
be added to the latter; on Sundays, however, it 
is to be sung with the Oration of the Sunday 
sub una conclusione {ibid. n. 2509 ad 1) ; other- 
wise it follows the other Commemorations, but 
precedes the or. imperata {ibid. n. 3328 ad 2). 

2. Rule. The Oratio de SS. never has to be 
added in a Low Mass, even if the latter is said 
at the altar of Exposition; also not in Masses 
which are sung at another altar. But it may 
in these cases be added at all altars during the 
Exposition, and not merely at the altar of Ex- 
position, excepting on Feasts of the 1st and 2nd 
class, Palm Sunday, the Vigils of Christmas and 
Pentecost, on which days it must be omitted. 
Its place is sub secunda conclusione, but before 
the or. imperata (also before the or. de Spiritu 
Sancto). 57 

b) Concerning the Forty Hours' Adoration 
proper the following has been decreed : 

1) The or. de SS. must be added in all the 
Low Masses, even in those said at the side altars 
(except as above in Rule 2: on Feasts of the 1. 
and 2. class, etc.). 

2) On the first and third days the Missa vo- 
tiva solemnis de SS. Sacramento is prescribed; 
on the second day the Mass pro pace or some 
other suitable Mass according to the appoint- 
ment of the Bishop; this is celebrated at a side 
altar. In this connection the following (accord- 

57 This mnemonic line (with the above explanation) 
may be of service : The Oratio de SS. must always be 
sung, not said. 



g6 THE SOLEMN HIGH MASS. 

ing to Deer. Anth. n. 3574 ad 5) is to be ob- 
served : 

a) In Missa votiva solemni SS. Sacramenti all 
the Commemorations are to be omitted, and infra 
Oct. Corp. Chr. the Sequence is to be added; 

/J) ■ on F eas t days and Sundays of the 1. and 
2. class, Ash Wednesday, the first three days of 
Holy Week, the Vigils of Christmas and Pente- 
cost, during the Octaves of Epiphany, Easter and 
Pentecost the Missa diet cum commemoratione 
SS. sub una conclusione (without any other 
Commemoration) is to be sung; 

7) if a Feast of the 1. or 2. class occur on 
a Sunday, the or. Festi cum or. de SS. is first 
in order and next in order sub distincta conclu- 
sione Oratio de Dominica tantum, and ultimum 
evang. Dom.; 

8) the or. de SS. sub una conclusione is 
added in the Missa pro pace, at which Violet is 
worn, and the Gloria and Credo are omitted ; 
on the days to w r hich exceptions were made 
above the Missa diei cum or. de pace, sub una 
conclusione is said (no commemor. SS 1 ) ; 

c) on Ash Wednesday the tonus simplex 
ferialis (in these three Masses) is used in the 
Oration, at the Preface and Pater noster, and 
the or. super populum is not omitted. 

c) As regards the so called Perpetual Adora- 
tion (diocesan) and the Solemn Exposition 
during Shrove-tide besides the rules given above, 
the respective diocesan regulations as well as 
indults are to be observed. 

If the Solemn Exposition during the Shrove 
tide is considered as pro re gravi et publica the 



HIGH MASS CORAM SS. EXPOSITO. 97 

Missa votiva solemnis de SS. may according to 
Gardellini (Instr. Clem. § 12, n. 24) be cele- 
brated with the consent of the proper authority, 
regard being had for the above Rules (§ 1, a 
and b). 

§ 2. Ceremonies. 

Note. Since the Missalc and Cacr. Ep. offer very little 
about the Mass coram SS. exposito, various differences 
will be found among rubricists as regards detail (cf. es- 
pecially Gardellini, Comment, in Instr. Clem. n. 7 et seq. 
ad § 30, also Kunz) . 

a. General Directions for the C, D. and S. 

1. All the reverences to the choir, as well as 
the kissing of the biretta and of the various ob- 
jects concerned in the presentation of the in- 
cense and censer are omitted; the others remain. 

2. As regards genuflections particular atten- 
tion is to be paid to the short Rules on p. 47. 

3. At the Incensing: a) Before putting in the 
incense, the C. genuflects with the D. and S. and 
steps aside from the middle towards the Gospel 
side. 

b) There is no genuflection after putting in 
the incense; rather the C. with the D. and S. 
going directly to the edge of the platform, kneels 
there and incenses the Bl. Sacrament. (They 
should take care not to turn their backs to the 
Blessed Sacrament in going to the edge of the 
platform). — If the Incensing of the altar now 
follows, a genuflection is made on the platform 
as usual. — The cross is not to be incensed, even 
if left upon the altar. 



98 THE SOLEMN HIGH MASS. 

c) At the Offertory the Incensing of the 
oblata follows after incense is put into the censer ; 
the C. turns to the altar with the D., genuflects 
with him, incenses the oblata, kneels (without 
previously genuflecting) at the edge of the plat- 
form and incenses the Bl. Sacrament ; then a gen- 
uflection is made on the platform and the altar 
is incensed as before the Introit. 

d) While being incensed the C. remains on 
the platform or descends, as for the Lavabo, 
" dummodo terga non vert. SS°". If the C. re- 
mains on the platform, he will, after returning 
the censer to the D., most suitably turn to his left 
and take a position almost similar to that as- 
sumed during the singing of the Gospel, when 
he faces the D. The D. in his turn will take 
the corresponding position opposite the C. dur- 
ing the incensing of the latter. 

e) Relics should not be on the altar during 
the Exposition of the Bl. Sacrament, and if they 
happen to be there they should not be incensed. 

4. If the C, D. and S. remain at the altar dur- 
ing the Credo, they kneel (without first genu- 
flecting) at the edge of the platform while the 
Et incarnatus est is being sung by the choir; 
then they rise and, without genuflecting anew, 
resume their former position. 

5. If the BL Sacrament remains exposed after 
Mass, the C, D. and S. at the end of Mass 
genuflect in piano utro que genu and bow, then 
go to the sacristy, only putting on the biretta 
when no longer in conspectu SS l (the reverse 
takes place when they approach the altar, while 



HIGH MASS CORAM SS. EXPOSITO. 99 

the Bl. Sacrament is exposed, i.e. they take off 
the biretta in conspectu SS 1 ). 

b. Special Directions for the Celebrant. 

1. The C. will first of all bear in mind this 
Rule (even in a Missa privata coram SS. ex- 
positor : Whenever he goes to the middle of 
the altar, the first thing he is to do is to genu- 
flect, as it is also the last before leaving the 
middle. 

2. During the Gospel he takes the same po- 
sition as usual; but the bow occurring at the 
name of Jesus as well as the genuflections are 
made to the Bl. Sacrament. 

3. When after the Communion and Postcom- 
munion the C. goes to the middle of the altar, 
he first genuflects and then turns round without 
genuflecting a second time (Gardellini, loco cit.), 
and so, too, on similar occasions. 

4. At the Blessing at the end of Mass, the C. 
kisses the altar, raises his eyes and hands and 
says: Benedicat vos omnipotens Deus, and in- 
stead of bowing at the word Deus, genuflects, 
turns to the people, stepping aside from the mid- 
dle (considerably more so than at the Dominns 
vob.), gives the Blessing, turns to the Bl. Sacra- 
ment, without, however, going back to the mid- 
dle or genuflecting, and immediately takes his 
usual position for the last Gospel. At the be- 
ginning of the latter, he does not make the sign 
of the cross on the altar, but on himself only. 



IOO THE SOLEMN HIGH MASS. 



c. Special Directions for the Deacon. 

i. In carrying the book or burse to the altar, 
the D. genuflects on the lowest step only, and 
not on the platform before placing the book or 
burse on the altar (cf. Deer. Auth. n. 4027). 

2. After reciting the Munda cor at the edge 
of the platform, the D., without genuflecting, 
takes the book and kneels before the C, who in 
the meantime has moved nearer the Gospel side; 
the D. then rises, genuflects with the C. and de- 
scends to the right of the S. 

3. During the Incensing of the oblata at the 
Offertory he does not move the chalice. 

4. The D. genuflects before and after being 
incensed; also before and after singing the Ite, 
missa est. 



d. Special Directions for the Sub-deacon. 

1. When the S. takes the book to the C. after 
the singing of the Gospel, he does not genuflect 
while passing before the Bl. Sacrament; return- 
ing from the C. he faces about to the left (so as 
not to turn his back to the Bl. Sacrament) and 
genuflects on the lowest step (Mr.). 

2. When he carries the chalice to the altar, 
he genuflects below (at the Epistle side), but not 
on the platform; before, however, descending to 
the middle with the paten, he genuflects on the 
platform and not below (cf. Deer. Auth. n. 
4027). — The genuflection prescribed in the Mis- 
sal supposes a High Mass in which the Bl. Sac- 



HIGH MASS CORAM SS. EXPOSITO. IOI 

rament is not exposed; on the other hand in the 
analogous case after the Pater noster as well as 
Sacramento extante super Altari, the Rubrics 
say (Rit. Cel. tit. 10, n. 8) that the S. is to genu- 
flect in cornu Epistolae and not below. 

3. The S. genuflects before and after being in- 
censed. 

4. While the Incensing takes place at the Of- 
fertory, he does not genuflect with the C. and D., 
nor does he kneel next to the C. while the latter 
is incensing the Bl. Sacrament, sed stat immo- 
bilis. 



APPENDIX I. 

the low mass coram Sanctissimo Exposito. 

Concerning the Commemor. SS 1 vid. above 
Missa sol. (p. 94). 

1. If the Bl. Sacrament is already exposed, the 
C. as soon as he is in conspectu SS 1 takes off his 
biretta and gives it to the Ac, or holds it on the 
chalice (its inner side turned towards himself). 58 

2. He makes the prostratio (in piano) but 

58 1. // the C. himself is to expose the Bl. Sacrament, 
he incenses It as usual after exposing, then rises and 
genuflects super gradum for the beginning of Mass. 
— 2. If during the Exposition Mass is celebrated 
at a side altar, the following Rule is to be observed : 
Sacerdos celebraturus transiens ante SS. Sacramen- 
tum publicce venerationi expositum genuflectat prius 
(utroque genu), deinde detegat caput, inclinet, coop- 
eriat caput, surgat (according to Director. Cleri Rom. 
1890) — therefore not letting his biretta rest on the 
chalice the entire way. 



102 THE SOLEMN HIGH MASS. 

twice, i.e. on arriving at the altar and when 
leaving: otherwise a simple genuflection always. 

3. After the prostratio he ascends to the altar, 
places the chalice upon it as usual without genu- 
flecting, 59 spreads the corporal, etc .. genuflects, 
gees to the book, then returns to the middle, 
genuflects and. turning slightly sideways, de- 
scends to the foot of the altar, genuflects there 

per gradum and cegi::s Mass. After the Con- 
fession the C. without genuflecting ^cends to 
the altar, genuflects on the platform before say- 
ing the words O ramus te, kisses the altar, genu- 
flects again and proceeds to the Epistle side. 

4. Particular attention is called to the Rule 
given above 1 in Missa solemni) : Whenever the 
C. goes to the middle of the altar, the first thing 
he is to do is to genuflect, as it is also the last 
before leaving the middle. 

5. At the Dominus vobiscum (as well as 
the Orate fratres) the C. steps aside from the 
middle, turning at the same time but half a .:;. 
around; then he faces the altar, genuflects again, 
whether he remain at the middle of the altar eg 
before the Offertory) or proceed to the Epistle 
side. 

6. If a genuflection has to be made during the 
Epistle or Gospel, it is made to the Bl. Sacra- 
ment, but at the Fleetamus genua to the book al- 

r. Auth. n. 2859 : s: ::: as regards 
the raising of the eyes and the bows which are 
otherwise directed to the cross ; — and this ap- 



: Xo Rubric prescribes a genuflection here and it 
is ruled out by the Deer. n. 4027 



HINTS REGARDING EXPOSITION. IO3 

plies also during the Gospel (ibid. n. 3875 ad 4). 

7. During the Lavabo the C. may stand at the 
usual place or (as is customary) descend and 
turning in the direction of the Bl. Sacrament, 
face the people; he returns the finger-towel be- 
low. 

8. At the Ablution he genuflects before and 
after going to the Epistle side. 

9. If Benediction and Reposition immediately 
follow the Mass, the C. may leave the corporal 
spread on the altar. 

10. After the Communion as well as after the 
Postcommunion the C. makes but one genuflec- 
tion (Gardellini and others) before the Dominus 
vob. and this before he kisses the altar; of course 
he genuflects after the Dominus vobiscum (or in 
the case of the Ite, missa est, after the latter). 

11. The Blessing and Last Gospel as in the 
High Mass, p. 93. 

APPENDIX II. 

HINTS REGARDING THE EXPOSITION OF THE 
BLESSED SACRAMENT. 

i. Decoration of the altar of Exposition. 

a) It is permissible to decorate the thronus 
SS { with a background of red, which beautifully 
sets off the monstrance with the Bl. Sacrament. 
For although, according to the Instr. Clem. § 5, 
it is desirable to have a baldachin of white upon 
the throne — ne tamen censeas album colorem ita 
praescribi, ut non liceat alio ornatu tabernaculum 
sen thronum vestiri . . . dummodo nil sit 



104 THE SOLEMN HIGH MASS. 

quod non conveniat Sacramento, tuto poterit ad- 
hiberi (Gardellini ad lid.). Similarly Ephem. 
liturg. 1902, 164. 

b) As regards the number of candles at the 
public Exposition of the Bl. Sacrament, no gen- 
eral ruling strictly prescribes more than six wax 
candles, still it is little in harmony with the spirit 
and practice of the Church to stop at this num- 
ber. Ten or twelve white wax candles ought to 
be the minimum — "quantum potes, tantum 
aude ! " (cf. Ephem. liturg. 1903, 643 et seq.). 

2. The Bl. Sacrament may be publicly exposed 
without the singing of a hymn, but never with- 
out being incensed [Deer. Auth. n. 3580 ad 6). 
It is an invariable Rule of the Roman Rite to re- 
cite the Tantum ergo, etc., with the Oratio de 
SS° before the Reposition: hence not the Tan- 
tum ergo at the Exposition and the Gcnitori, etc., 
at the Reposition, as sometimes obtains. 

3. While the Bl. Sacrament is publicly ex- 
posed, no Masses in black should be said (S. R. 
C. ) ; therefore the Sacred Congregation of In- 
dulgences has decreed, that the indulgence of a 
privileged altar may be gained in such cases at 
the Mass of the day or a Votive Mass (vid. Ber- 
inger. Ablasse 12 — 457). 

4. According to eminent authorities (e.g. 
GardeUini, Cazvl.) and the 5. R. C. even several 
Masses are occasionally allowed at the altar of 
Exposition; e.g. if such is the long established 
custom, or if the purport of the prohibition 
would otherwise be frustrated, i.e. if the Mass 
at a side altar were to withdraw the attention of 
the faithful from the Bl. Sacrament exposed, or 



HINTS REGARDING EXPOSITION. IO5 

in other similar cases (cf. Deer. Auth. n. 3124 
and n. 3728 ad 2). 

5. Holy Communion at the altar of Exposi- 
tion. Although the giving of Holy Communion 
at the altar of Exposition is in general to be 
avoided, that the adoration of the Bl. Sacrament 
may not be interfered with and although the 6\ 
R. C. has repeatedly thus decreed, there are 
cases in which undoubtedly it may be allowed, e.g. 
where there is but one altar in the church; to 
this is added the other case in which the altar of 
Exposition and that containing the tabernacle 
happen to be the high altar, in which case there- 
fore Holy Communion can not be given to a 
large number of communicants without incon- 
venience and difficulty. Accordingly it seems 
perfectly legitimate for a larger community to 
receive Holy Communion at the altar of Exposi- 
tion; on the other hand it is not proper for only 
a few to receive at the altar of Exposition, when 
they might easily do so at a side altar (cf. Deer. 
Auth. n. 3728 ad 2; also Ephem. liturg. 1894, 
200). 

6. Electric light is allowed non ad cUltum, sed 
ad depellendas tenebras ecclesiasque splendidius 
illuminandas ;, cauto tamen, ne modus speciem prae 
se ferat theatralem {Deer. Auth. n. 3859). 

7. In non-liturgical devotions to the Bl. Sacra- 
ment exposed, hymns and prayers in the vernacu- 
lar are allowed. 

8. There exists in general no obligation to 
veil the altar picture or statue at every Exposi- 
tion of the Bl. Sacrament (Jakob, Die Kunst im 
Dienste der Kirche, 154). 



I06 THE SOLEMN HIGH MASS. 



ARTICLE III. MISSA CANTATA. 

The Missa cantata is distinguished from the 
Missa privata in the following respects : 

i. There may be four or six lights on the 
altar. 

2. The chalice may be placed on the altar and 
the book opened before Mass ; this may occur oc- 
casionally at Low Masses, e.g., the parochial 
Low Mass on Sunday. 

3. The Kyrie may be said at the middle of the 
altar or while the C. is still at the Epistle side. 

4. The C. chants whatever the D. is accus- 
tomed to chant in a solemn High Mass, and 
which in a Low Mass he merely recites. — The 
three kinds of tones are the same as in the sol- 
emn High Mass (p. 82) ; the Blessing at the end 
of Mass in a loud tone of voice and hence only 
after the Deo gratias has been entirely sung. 

5. The C. may proceed to the bench on all oc- 
casions indicated in the solemn High Mass {Deer. 
Auth. n. 3026). 

6. The Orations are the same in number as in 
the case of the Missa privata; on Feasts of the 2. 
cl. the Commemor. simpl. and or. imper. are 
omitted. 

7. The Epistle is either sung by the C. himself 
or by a lector in surplice. If the C. sings it, it is 
desirable that he intone it in a somewhat lower 
note (Mag. chor.). 

8. Incensing is prohibited, except where long 
established custom or a special indult sanctions 
it. The ceremony is performed in the same man- 



MISSA CANTATA. IO7 

ner as at a solemn High Mass (with the same 
Prayers also). 

N. B. At the Gospel: a) Incense is put into 
the censer before the Munda cor; b) the book is 
incensed as usual; c) after the Gospel has been 
sung, the C. is incensed on the Gospel side of 
the altar (the book at his right). 

9. Several acolytes may serve at the Mass. 

10. The prohibition to sing several Masses of 
the same Feast in the same church refers merely 
to those Masses in places where choir service is 
obligatory (Deer. gen. 3921). 

APPENDIX. 

THE BLESSING OF AND ASPERSION WITH HOLY 
WATER. 

a) The Blessing (vid. Miss., post Missas de 
Req.; Ritual, Benedictiones. 1. The C. in alb and 
stole (not the maniple) of a color peculiar to the 
day blesses the water in the sacristy before Mass. 
If the blessing occurs at another time or is per- 
formed by another priest, the one w T ho blesses the 
water is to wear a surplice and a violet stole. 2. 
Several vessels of water may be blessed at the 
same time, but salt must be put into each. 

b) Aspersion. 1. This is prescribed only on 
Sundays and that too at the Missa conventualis 
sol. et cantata alone (Deer. Auth. n. 4051 ad 1), 
in case custom or some diocesan regulation does 
not require it oftener. 2. The C. only is to per- 
form the ceremony (Miss., Caer., Decreta). 3. 
Wherever customary, instead of sprinkling the 



108 THE SOLEMN HIGH MASS. 

front of the altar, the platform may be sprinkled. 

4. The Aspersion is not omitted while the Bl. 
Sacrament is exposed; in this case the altar only 
is not sprinkled (Deer. Auth. n. 3639 ad 2). 5. 
The faithful are sprinkled either from the en- 
trance of the choir (Deer. Auth. n. 3621 ad 4), 
in which case the action of sprinkling occurs first 
in the middle, then to the left and then to the 
right of the C. — or usually while the C. pro- 
ceeds through the body of the church (servandam 
consuetudinem — Deer. Auth. n. 31 14 ad 2). 6. 
The Rite in detail: The C. wears a cope of the 
color proper to the day, at all events not the 
chasuble nor maniple; if the D. and S. accom- 
pany the C. they do not wear the maniple. After 
genuflecting at the altar, they kneel, the C. re- 
ceives the aspergill from the D. (oscula), sings 
the Asperges me (Vidi aquam) and besprinkles 
the front of the altar (in the middle, at the Gos- 
pel side, then the Epistle side), and then him- 
self; he rises and besprinkles the D. and S. who 
are still kneeling, then the three genuflect in 
piano and the C, accompanied by the D. and S., 
besprinkles the clerics and then the people. Dur- 
ing the Aspersion the C. recites the rest of the 
Antiphon and in a moderate tone of voice 
(Miss.) says the Psalm Miserere with the D. and 

5. (according to Pavone and Falise only the first 
verse with the Gloria Patri), and again the Anti- 
phon. When they return to the altar they genu- 
flect in piano and remain standing; the C. sings 
the Versicle and Oration (tonus ferialis, because 
of the short conclusion). Then they genuflect 
super gradum and go to the sedilia ; the C. takes 



SOLEMN REQUIEM. PREPARATIONS. IO9 

off the cope, puts on the maniple (so do the D. 
and S.) and chasuble; then leaving their birettas 
they go to the altar, genuflect super gradum and 
the C. commences Mass. 



CHAPTER III. THE SOLEMN REQUIEM 
MASS. 

§ 1. Preparations. 

In accord with the Caer. Ep. there are no 
flowers on the altar, only the cross and four or 
six candlesticks with yellow candles (unless 
white ones are customary), no coverings on the 
altar steps or in the choir; a black carpet on the 
platform only; a white cloth, shorter than usual, 
spread upon the credence table; thereon what- 
ever is usually necessary for High Mass ; nearby, 
in case the Absolution follows the Mass, the pro- 
cessional cross. 

§ 2. Preliminary Remarks. 

1. The Orations are sung in the tonus simplex 
ferialis (vid. Appendix, p. 240). 

2. The Incensing takes place only at the Offer- 
tory and Consecration, and this in the usual man- 
ner, i.e. with the respective Prayers and Bene- 
dictio incensi, but the C. only is incensed (if a 
Bishop assists, he is incensed after the C). 

3. In the presentation of objects the oscula are 
omitted (Miss.), so too the respective blessings 
of D. and S., as also the Pax. 



IIO THE SOLEMN REQUIEM MASS. 

4. It is permissible to sit during the Kyrie and 
Dies irac. 



§ 3. The Functions in .Detail. 

1. There is no Incensing after the Confession; 
the D. and S. accompany the C. to the second 
step, take their proper positions behind one an- 
other and immediately proceed with the C. to 
the Epistle side (Baldeschi). 1 

2. If they go to the bench during the Kyrie — 
and this is advisable, since there is sufficient time 
in a Mass of this kind and since it adds to the 
solemnity of the ceremonies — the D. and S. 
after reciting the Kyrie, proceed to the platform 
to the right and left of the C. respectively, but 
at the proper time {Mr.), that the three may 
genuflect at the same time towards the taber- 
nacle — (the C. in the meantime placing his 
hands upon the altar; if the Bl. Sacrament is not 
in the tabernacle, he merely bows his head pro- 
foundly to the cross), from there they proceed 
directly to the sedilia, and while the last Kyrie 
is being sung, return per longiorem as customary 
in a solemn High Mass after the Gloria. 

3. After the S. has sung the Epistle, he genu- 
flects as usual, but returns the book immediately 
to the M. or Ac. and takes his position near the 
D. as at the Introit. 

4. During the Dies irac they may go to the 

1 According to others the D. and S. are to accom- 
pany the C. to the platform and, without genuflecting, 
to go with him, i.e. the D. before and the S. behind 
him, to the Epistle side. 



FUNCTIONS IN DETAIL. Ill 

bench 2 either before or after the C. has read 
the Gospel (the first method according to Mr. y 
Baldeschi et al., the latter according to Mer., 
Falise et al.). Hence the following three cases 
are distinguished : 

a) // they remain at the altar during the Dies 
irae, the C. after reciting the latter, goes to the 
middle, says the Munda cor (without the Jube, 
Dom.) and then reads the Gospel, the S. having 
in the mean time carried the book as usual. The 
D. carries the book of Gospels to the altar as 
customary and remains standing there. The C. 
returns to the middle of the altar after finishing 
the Gospel, the S. follows him, moving- the book 
towards the middle; the three remain standing 
there and bow when the name of Jesus is sung 
in the Dies irae. At the words Oro supplex the 
D. kneels at the edge of the platform and says 
the Munda cor (capite inclinato), while the S. 
descends to the foot of the altar. Then the D. 
rises, takes the book, makes a reverence to the 
C. and (without asking the latter's blessing) 
descends to the side of the S. and the rest fol- 
lows as usual in the chanting of the Gospel. 

b) If they go to the bench before the C. reads 
the Gospel, the C., D. and S. proceed thither 
from the Epistle side, as at the Kyrie. — At the 
name of Jesus in the words Recordare, Jesu pie, 
they take off the biretta and bow. At the words 
Oro supplex they rise and proceed to the middle 
of the altar, the D. and S. accompanying the C. 

2 Supposing of course, that a sufficient number of 
stanzas is sung, concerning which, therefore, informa- 
tion should be sought beforehand. 



112 THE SOLEMN REQUIEM MASS. 



to the second step. While the C. is saying* the 
Munda cor (without the Jube, Dom.), the D. 
proceeds per breviorem to the Epistle side to the 
place he usually occupies before the Gospel and 
the S. carries the book to the Gospel side; while 
the C. is reading the Gospel, the D. takes the 
book of Gospels to the altar and remains stand- 
ing there; as soon as the C. has returned to the 
middle with the S. (who meanwhile has moved 
the book towards the middle), the D. kneels at 
the edge of the platform, etc., as mentioned 
above in a). While the words Pie Jesn, Domine 
are being sung, if not otherwise occupied, they 
bow. 

c) If they go to the sedilia after the C. has 
read the Gospel, the following method will be ob- 
served : the C. goes to the middle after reciting 
the Dies irae, says the Munda cor (without the 
Jube, Dom.) and reads the Gospel (the S. hav- 
ing in the mean time carried the book as usual) ; 
the D., as customary, takes the book of Gospels 
to the altar and remains standing there. When 
the C. has returned to the middle of the 
altar with the S. (who has in the mean time 
moved the book towards the middle), the three 
genuflect together and go per breviorem (or, as 
required above, p. 50, Note 5 , per longiorem) ad 
sedilia. — They bow at the name of Jesus occur- 
ring in the Dies irae. — At the words Oro sup- 
plex the D. and the S. {per concomit.) rise, the 
D. goes unaccompanied to the altar and, kneel- 
ing on the lowest step, says the Munda cor, then 
ascends to the altar for the book and again de- 
scends to the foot of the altar; meanwhile (pref- 




FUNCTIONS IN DETAIL. 11^ 

erably when the D. rises after saying the Munda 
cor) the C. rises (handing his biretta to the M. 
or S.), proceeds per breviorem to the altar and 
(without making a reverence — Bauldry, Mer.) 
remains at the Epistle side facing the altar; the 
S. leaves the sedilia with the C., but goes to the 
middle of the altar to the left of the D. and 
genuflects. If the choir has not finished singing 
the Dies irae y they remain standing and bow at 
the name of Jesus in the Pie Jesu, Domine; then 
the three genuflect and the D. and S. proceed 
to their places for the singing of the Gospel. 

At the Gospel: The same ceremonies as usual, 
excepting that the acolytes do not carry the can- 
dlesticks and the Incensing of the book is omit- 
ted (Miss.); at the end of the Gospel the S. 
closes the book and hands it to the M. or Ac. ; 
the C. then goes to the middle of the altar, the 
D. and S. stand behind him and genuflect. 

Offertory. At the word Oremus the S. goes 
to the credence table and, not wearing the hu- 
meral veil, takes the chalice with burse to the 
altar; the D. spreads the corporal (the C. step- 
ping somewhat towards the Gospel side) ; the S. 
takes the veil off the chalice and hands it to the 
M. or Ac, he does not ask the C. to bless the 
water, nor receives the paten, but descends to 
the foot of the altar, genuflects on the lowest 
step and goes to the left of the C., assisting him 
at the Incensing, just as he does in the ordinary 
solemn High Mass before the Introit. After- 
wards the C. alone is incensed. The D. and S. 
then take the position customary during the Ora- 
tions, while the acolytes minister to the C. at the 



114 THE SOLEMN REQUIEM MASS. 

Lavabo; then the D. and S. proceed to the middle 
with the C. ; both say the Sviscipiat (without 
bowing). — In a number of places the D. and S. 
minister to the C. at the Lavabo, the S. pouring 
the water and the D. presenting the finger-towel ; 
then they assume the position customary during 
the Orations and proceed to the middle of the 
altar with the C. 

At the Sanctus the D. and S. go to the side of 
the C. and make the sign of the cross with him, 
etc. 3 

At the Consecration the D.'s functions are as 
usual. But the S., having genuflected on the 
lowest step after the words Qaam oblationem (at 
the same time the D. genuflects in his position), 
goes to the Epistle side, receives the censer, and, 
the M. or an Ac. (not the S.) having put in- 
cense into it — Caer. Ep. II, c. n, n. 8, — the S. 
kneels on the lowest step (as soon as the D. 
kneels in his position) and during the Elevation 
incenses the Bl. Sacrament with three double 
swings of the censer, i.e., at each genuflection of 
the C. before and after the elevation of the 
Sacred Host and the chalice and during their 
elevation (bowing before and after the incens- 
ing and not remaining, inclined the whole time). 

After the Consecration, without previously 
genuflecting (Deer. Auth. n. 4027), he returns 
to the middle, where he genuflects and remains 
standing. — As long as he remains behind the C. 



3 At the Sanctus of this Mass four torch-bearers at 
most come into the Sanctuary; they remain until after 
the Communion. 



FUNCTIONS IN DETAIL. 115 

and not at the latter's side, he does not genuflect 
with him (General Rules for D. and S., p. 46). 
The Pater Noster. At the words Et dimitte 
nobis the D. alone genuflects and proceeds to the 
C.'s right. Only at the Pax Domini does the S. 
genuflect and go to his position at the left of the 
C. — After the Agnus Dei which the three recite 
together (without, however, striking their 
breasts), the D. and S. change places, genuflect- 
ing in termino a quo et ad quern. The Pax is 
not given. 

The rest of the Mass follows as usual ; instead 
of the Ite, missa est, however, the D., facing the 
altar, sings Requiescant in pace. — The C. recites 
the same submissa voce and the S. answers Amen 
(because it is a prayer). During the last Gos- 
pel the D. and S. take the same position as at 
the ordinary solemn High Mass. 4 

If the Absolution immediately follows the 
Mass, the C, D. and S. genuflect in the middle 
after the last Gospel and proceed per breviorem 
ad sedilia. There the three take off the maniple, 
the C. moreover takes off the chasuble and puts 
on the cope. If no black (or violet) cope is 
available, the C. performs the ceremony wearing 
the alb, but then to preserve uniformity, the D. 
and S. must put aside the dalmatic and tunicella. 
— This holds in other cases also. 

Note. The Absolutio defunctorum, is always allowed 
after the Missa de Requiem and prescribed after the Missa 
Exequialis (for it forms part of the funeral Rite). Since 

4 The funeral sermon is to be preached before the 
Absolution at the end of Mass and not after the Gos- 
pel (Caer. Ep. h.L). 



Il6 THE SOLEMN REQUIEM MASS. 

the Absolution praesente cor pore differs from that ab- 
sent v corporc, 5 both are treated here separately, and to 
the former is subjoined a brief description of the funeral 
Rite. 

If the Absolution immediately follows the 
Mass for the Dead, it must be performed by the 
priest who has just read the Mass (Deer. Autli. 
n. 3029 ad 10). 

The candles about the catafalque or bier are 
to remain lighted during the entire service. — 
Decorations with flowers and appropriate de- 
signs are permissible. 

§ 4. " Absolutio supra tumulum seu corpore 

ABSEXTE." 

i. Position of the catafalque (tumulus). — In 
the case of priests as well as of the laity, the 
head of the catafalque is always in the direction 
of the altar, the foot in the opposite direction to- 
wards the church door. This is manifest from 
what follows. 

2. Position of the officiating ministers at the 
catafalque: " Subdiaconus ad pedes tumuli con- 
tra altare, Celebrans vero ex alia parte in capite 
loci inter altare et tumulum, aliquantum versus 
cornu Epistolae. ita ut crucem Subdiaconi re- 
spiciat " (Miss. tit. 13. n. 4). This position of 

5 The presence may be either physical or moral: ac- 
cording to Deer. Auth. n. 3903 ad 2, the corpse is con- 
sidered morally present, if for some grave reason or 
other it may not be brought to the church or has not 
been buried more than two davs. 



ABSOLUTIO CORPORE ABSENTE. 117 

the officers is always the same, whether the cata- 
falque represent a priest or laic. 6 

3. The Rite of Absolution at the catafalque. 
The officers go in procession to the catafalque 
in this order: first the thurifer, at his right an 
Ac. with the holy water, following them the S. 
(not wearing biretta) with the cross and be- 
tween two Ac. with candlesticks — if the Abso- 
lution occur without ministers, an Ac. may carry 
the cross — last of all the C, and at his left the 
D., both wearing their birettas. In passing the 
high altar all genuflect (except the cross-bearer 
and the accompanying acolytes), in doing 
which the C. and D. take off their birettas. 
Then the thurifer and Ac. with the holy water 
proceed to the head of the catafalque and cross 
to the Epistle side; the cross-bearer and accom- 
panying acolytes with candlesticks go to the foot, 
themselves and the cross facing the altar, 7 the 
C. and D. (at the former's left) stand between 
the altar and catafalque, but somewhat towards 
the Epistle side so as not to turn their backs upon 
the altar, and with their heads uncovered (vid. 
Introduction, p. i, Rule 2). 

Towards the end of the Libera, which may 
not be intoned before the S. has arrived at the 
catafalque, incense is put into the censer more 
solito, i.e. the D. presents the incense-boat at his 

6 The above Rules of the Missal are to be adhered to 
in preference to so many confusing explanations given 
in other books. 

7 The cross-bearer will do well to observe this Rule : 
The cross faces in whatever direction the cross-bearer 
faces. 



Il8 THE SOLEMN REQUIEM MASS. 

right (without the customary oscida) and says: 
Benedicite Pater Reverende; the C. says Ab Mo 
bcncdicaris and blesses the incense. After the 
choir has sung the Kyrie eleison, the C. intones 
the Pater noster {minor third) and, reciting the 
rest, receives the aspergill from the D. or, as oc- 
casion demands, from the Ac. (no oscula) ; then, 
facta altari reverentia (SS° genuflexione) — AA., 
while the D. (or Ac.) at his right holds the 
extremity of the cope, commencing at the Gospel 
side he besprinkles the catafalque three times 
(the head, the middle, and the foot). Passing 
before the cross he makes a profound bow, the 
D. (Ac), however, genuflecting; then he be- 
sprinkles the catafalque in the corresponding 
manner on the Epistle side and returns to his 
former position (genuflecting in the middle, if 
the Bl. Sacrament is present; otherwise merely 
bowing to the altar). Then in precisely the 
same manner he incenses the catafalque. 

N. B. The C. will take care not to halt in the 
act of Aspersion and Incensing, but continue in 
a uniform and dignified manner. 

After the Incensing follow the Versicles and 
Oration (vel oratio Missae vel alia conveniens — 
Rit. Rom.). All the Orations of the Absolution 
have the short conclusion, hence the tonus ferial is 
always (as in the Prayer at the Benedictio SS l ). 
After the Oration the C. makes the sign of the 
cross over the catafalque while he sings Requiem 
actcmam, etc. (minor third). Then the choir 
sings: Requiescat in pace. Amen. — All remain 
quietly standing in their positions until the choir 



FUNERAL RITE. 1 1 9 

has finished singing the latter (Miss. Rit. Cel. 
tit. 13, n. 4). 

Then the C. and D. receive their birettas. 
All turn to the altar (the C. and D. going to the 
middle but not entirely to the altar), then genu- 
flect together (excepting, of course, the S. and 
accompanying acolytes) and proceed to the sac- 
risty (the D. walking at the C.'s left). Except- 
ing on All Souls' Day, while the priest is return- 
ing to the sacristy, he is to say each time: Anima 
ejus, etc., as well as the Antiphon : Si iniquitates, 
the Psalm De Profundis and the Prayer Fidcl- 
ium; — for it is the intention of the Church that 
after the prayers for the individual soul, the souls 
of all the faithful departed should be commem- 
orated. 

Note. 1. If the Rite of Absolution is performed for 
more than one departed soul, the plural number is used 
in the Versicles and Oration. 

2. An Oration proper to All Souls' Day is given in the 
Appendix of the Missal. 

3. Even if the C. performs the Rite of Absolution with- 
out ministers, he is to go completely round the catafalque 
during the Aspersion and Incensation {Deer. Auth, n. 4034 
ad 4). 

§ 5. " Absolutio CORPORE PRAESENTE " AND 
THE FUNERAL RITE. 

Preliminary Remark. In materia funerum 
consuetudo multum operatur (Baruffaldi, tit. 
36, initio). Hence the diocesan Ritual is to be 
followed. We shall give the Roman Rite here. 

1. For the receiving of the body, the cross- 
bearer proceeds first, followed by the other offi- 
cers, and last of all the C. Wherever this cere- 



120 THE SOLEMN REQUIEM MASS. 

mony is performed, the C. at the foot of the body 
besprinkles it with holy water, first in the mid- 
dle, then to his left and lastly to his right ; there- 
upon he says the Antiphon Si iniquitatcs, the 
Psalm De Profundis, alternating with those about 
him, and again Si iniquitates. The body is then 
taken to the church; the C. proceeds immedi- 
ately before the body and intones the Antiphon, 
Exsiiltabunt, then he recites (while the choir 
sings) the Psalm Miserere together with the 
Gradual Psalms ; on entering the church the Ex- 
siiltabunt, in the church the Responsory Sub- 
venite. 

2. On the way to the church the body is car- 
ried feet foremost; this is its position in the 
church also, if the body is that of a laic or cleric 
w T ho is not as yet a priest; in the case of a priest, 
however, the reverse occurs, i. e., the head is in 
the direction of the altar, the feet towards the 
church door. 

3. Thereupon the office of the Dead follows, if 
possible, and then the Mass; after Mass, 

4. the Absolutio corpore praesente. After the 
C. has received the cope (vid. above, p. 115), the 
S. (with head uncovered) takes the cross (which 
an Ac. may do, if the ceremony is not solemnly 
performed), and they proceed to the bier. The 
cross-bearer always stands at the head of the 
body, while the C. with D. (or Ac. as the case 
may be) is at its foot (Rit. Rom. and Caer. 
Ep. ) ; hence in the case of a laic, the C. always 
stands between the body and the altar, while in 
the case of a priest between the body and the 



FUNERAL RITE. 121 

nave of the church. 8 The C. takes off his biretta 
and hands it to the D., etc; then he says aloud: 
Non intres. 

N. B. This prayer is said always and only 
in the Absolutio corpore praesente and without 
any alteration in the words whether for male or 
female. 

The Libera is then sung by the choir, after 
which follows the Incensing, etc., as above, p. 
1 1 8. As in the case of a priest, the C. is at the 
foot of the body facing the altar, he begins the 
Aspersion and Incensing on the Epistle side (his 
right side), and while passing before the cross 
bows profoundly to it (but makes no reverence 
to the altar — AA.). 

After the Incensing the C. sings the Versicles 
{minor third) and the Oration; immediately fol- 
lowing this, there are no other prayers, but the 
body is taken away for burial (cf. Rit. Rom.). 

If for some reason or other the burial should 
not follow after the Mass and Absolution, the 
Antiphon In Paradisum is omitted, but never 
(Rit. Rom.) what follows; but the C. intones 
Ego sum, and the choir sings the Benedictus and 
repeats the Antiphon, whereupon the C. sings the 
respective Versicles and Oration (although this is 
all sung again at the grave). 

5. On the way to the grave those who officiate 
again w r alk before the body and the Antiphon In 

8 Therefore this Rule may be of service : The C. 
stands between the altar and the catafalque (or bier) 
whether corpore prcesente or absente, excepting ab- 
solutio prcesente (physic e vel moraliter) corpore sacer- 
dotis. 



122 THE SOLEMN REQUIEM MASS. 

Paradisum is sung (or recited). If the length 
of the way permit, appropriate Psalms may be 
added. At the cemetery the blessing of the 
grave takes place first; then follow the Antiphon 
Ego sum and the Benedictus — just as given in 
the Ritual. 

N. B. According to the various Rituals, 
other beautiful ceremonies now follow (putting 
earth into the grave, the erection of a cross) with 
appropriate prayers. 

Returning from the grave to the church, the 
Anima ejus, etc., the Antiphon 5* iniquitates and 
the Psalm De Profiindis, Versicles and Prayer for 
all the faithful departed are recited aloud, but not 
sung. These prayers are recited also, if the 
priest et al. return to the sacristy immediately 
after the Absolution corpore pracsentc. 



PART II. 
EVENING DEVOTIONS. 

CHAPTER I. VESPERS. 

HOW OBSERVED IN ORDINARY CHURCHES. 

A. Vestments. The G. wears a surplice and 
cope of a color proper to the day, and if the Ves- 
pers are a cap. de sequenti, the corresponding 
color. The stole is not usually worn; if, how- 
ever, Benediction immediately follows Vespers, 
the stole is put on before Vespers, a fortiori so if 
celebrated coram SS. exposito. — The assistants 
usually wear only the surplice, and on solemn oc- 
casions the cope; however, regard being had to 
long established custom, the 5". R. C. has allowed 
the use of dalmatic and tunic (tunicella) . 

Note. Where choir service is not obligatory, the Ves- 
pers sung as the evening devotion of the congregation 
may be taken from an Office different from that of the 
day, e. g. that of the Bl. Sacrament, of the Bl. Virgin ; 
those, however, who have to say the Breviary, must re- 
cite the Vespers of the day privately (Deer. Auth., n. 
3624 ad 12). 

B. Rite I. General Directions, a) The bi- 
retta is taken off and a bow made at the name of 
Jesus, at the Gloria Patri, usually, too, at the 

123 



124 EVENING DEVOTIONS. 

words Sit nomen Domini benedictum in the 
Psalm Laudate pucri and this to the book while 
sitting, but to the cross on the altar while stand- 
ing. — b) The Dominus vob. is alvuays sung tono 
recto, but clara voce; the Fidelhim animae, Dom- 
inus det, Div. auxilium also tono recto, but sub- 
missa voce (cf. Vespcrale Rom.). 

2. Particular directions, a) From the begin- 
ning to the Capitulum: On arriving at the altar, 
the C. says a short prayer of adoration, holding 
t his biretta in his hand, then he rises, genuflects 
super gr ad-urn, puts on his biretta and goes to 
the bench; there he remains standing and, hav- 
ing said the Pater Noster and Ave Maria, 1 he 
intones the Dens in adjutorium, 2 bows to the 
cross at the Gloria Patri, and according to the 
Vesper ale Rom., intones the first Antiphon (but 
no others ; in a number of places the singers sing 
the first Antiphon). When the first Psalm has 
been intoned, all sit dozvn until the end of the 
last Antiphon. 

b) From the Capituhim to the beginning of 
the Magnificat: Before the Capitulum is sung 
the C. rises and does not sit down again (except 
during the Antiphon before and after the Mag- 
nificat on a fcst. dupi). The C. sings the Ca- 
pitulum; the Hymn is intoned by the C. (in 
many places this is done by the choir), the choir 



1 This method is followed, unless it is customary 
to say the Pater Noster and Ave Maria while kneel- 
ing at the foot of the altar and to begin the Deus in 
adjutorium immediately on arriving at the sedilia. 

2 The method of intoning the Deus in adjutorium 
and the Capitulum is given on p. 247, Appendix, 



VESPERS. 125 

sings the Versicles and Responsories, and the 
Antiphon previous to the Magnificat is intoned 
by the C. (in many places by the choir).— 

N. B. During the first stanza of the Veni 
Creator and Ave maris stella all kneel, the C. and 
assistants doing so in cornn Epistolae, and this 
without genuflecting before and after. — If the 
C. intones the Hymn or Antiphon, he kneels 
after having finished the intonation. 3 All kneel 
moreover during the whole of the stanza O Crux 
ave and Tantum ergo until the Genitori (that is, 
only in case the Bl. Sacrament is exposed). The 
stanza sung, the C. returns to the sedilia. 

c) From the Magnificat to the conclusion: 
At the beginning of the Magnificat all make the 
sign of the cross (Caer. Ep. II, c. 1, n. 14), the 
C. proceeds to the altar with the assistants, genu- 
flects in the middle on the lowest step, ascends, 
kisses the altar, puts incense into the censer and 
incenses the altar in precisely the same manner 
as before the Introit at Mass (Benedicite, Pater 
Rev., Ab illo., etc.). During the Incensation it 
is customary to recite the Magnificat with the 
assistants (as far as the Gloria Patri). The C. 
returns the censer at the Epistle side, goes to the 
middle of the altar, recites the Gloria Patri and 
proceeds per longiorem ad sedilia. — Then follow 
the various Incensings as at the High Mass : 

3 Attention is called to the following: The one who 
intones is to stand during the intonation, unless ex- 
pressly stated otherwise (as e.g. at the Asperges) ; 
therefore he is not to intone the Veni Creator, much 
less the Te Deum while kneeling (cf. Mer. II, p. 6, 
c. 4, n. 2). 



126 EVENING DEVOTIONS. 

The ist assistant incenses first the C, then the 
2nd assistant, after which he returns the censer 
and is himself incensed, each in the position oc- 
cupied during the Vespers; and finally the peo- 
ple. 4 When the Antiphon following the Mag- 
nificat has been sung, the C. sings Dominus vob. 
and the Oration (if Commemorations have to 
be made, the singers usually sing the Antiphons, 
etc., but the C. the Orations), then Dominus vob. 
again, the Benedicamus Domino by the singers, 
and finally the Fidelium animae by the C, sub- 
missa voce and tono recto. After the Fidelium 
animae the C. goes to the altar with the assist- 
ants (this is always the custom in Rome), says 
the Pater Noster quietly and then tono recto re- 
cites Dominus det. . . . Thereupon, accord- 
ing to Rome usage, the choir, not the C, intones 
the Antiphon of the B. V. M. 5 During the lat- 
ter all kneel or stand according to the Rule for 
the recitation of the Angelus (i.e. from the 
afternoon of Saturday until the evening of Sun- 
day it is customary to stand during the Angelus ; 
— during the rest of the week to kneel) ; the C. 
then sings the Versicle and Oration (Vesperale 
Romanum) ; the C. stands during the singing of 
the Oration (the others remain kneeling, unless 
for some reason or other they are already stand- 
ing), then he recites tono recto: Divinum auxil- 

4 The choir should so arrange the singing of the 
Magnificat that the Gloria Patri be not sung before 
the ceremony of Incensing is finished (Caer. Ep.). 

5 Ubi non est obligatio chori . . . laudabilter 
dicitur Antiphona B. V. M. in fine Vesp. {Deer. 
Auth. n. 3574 ad i), hence it is not prescribed. 



COMPLINE. 127 

turn; . . . thereupon all genuflect and go to 
the sacristy. 

Note 1. The Orations are sung in the same manner 
as at Mass (vid. p. 239, Appendix), hence tono festivo 
except in the case of Ferial Vespers and the Vespers in 
the Office of the Dead. 

Note 2. Incense is allowed at Vespers (Caer. Ep.) 
only in case the C. wears the cope; if he wears it, the 
Incensation is obligatory (Deer. Auth. n. 3844 ad 2). 

Note 3. The altar of a Saint whose festival is just 
then being celebrated may be incensed, and in a man- 
ner such, that either the altar itself is incensed, as 
usual, or only the picture of a Saint, in which case the 
C. performs the ceremony from his position on the plat- 
form (Deer. Auth. n. 3547) ; so too the pictures of the 
Saint near the high altar may be incensed wherever cus- 
tomary (vid. 11. 4044 ad 3). The C. bows his head to 
the picture of the Saint and incenses it with two double 
swings (ibid). A fortiori the image of the Christ- 
child in the manger (situated at a side altar) may be in- 
censed, particularly since expressly prescribed, when the 
crib is erected on the high altar (vid. p. 83, Note 45 ). If 
however, the Bl. Sacrament is exposed on the high altar, 
the latter only is incensed (ibid. n. 2390 ad 6). 



CHAPTER II. COMPLINE. 

In some places the Compline is on certain oc- 
casions (as e.g. during the Perpetual Adora- 
tion) celebrated with as much solemnity as the 
Vespers. 

A. The C. vests in precisely the same manner 
as for the Vespers, i.e. a surplice and cope, not 
stole (except when the Bl. Sacrament is exposed 
or when Benediction immediately follows). 

B. Rite. 1. From the beginning to the 
Hymn: The C. goes to the altar with the two as- 



128 EVENING DEVOTIONS. 

sistants, who hold the extremities of the cope; 
arrived at the altar they take off the biretta, 
genuflect, but hold their birettas in their 
hand, say a short prayer of adoration, 
rise, genuflect again and go to the sedilia. 
Arrived there, they remain standing, until 
the first verse of the first Psalm is intoned ; 
then they sit down and remain sitting until the 
Hymn. The lector sings: Jube, domne, bene- 
die ere, — the C. : Noctem quiet am . . . Ad- 
jutorium nostrum; then he says the Pater noster 
quietly; after this he recites the Confiteor in a 
loud tone of voice, but tono recto {Mag. Chor.) 
and profunde inclinatus, as at Mass, turning to 
the assistants at the words et vobis and et vos. 
The latter, or rather the whole choir, responds: 
Misereatur . . . Confiteor; the sign of the 
cross is made at the Indulgentiam; then the C. 
sings: Converte nos; Deus, in ad jutorium (sign 
of the cross) ; the choir sings the Gloria Patri, 
the C. and assistants meanwhile bow to the cross 
of the altar; the precentors intone the Miserere; 
after the first Psalm has been intoned they sit 
down and put on the biretta. At every occur- 
rence of the Gloria Patri the biretta is taken off 
and a bow made towards the book. 

2. From the Hymn to the conclusion. All 
rise before the Hymn and remain standing until 
it is completed; the C. sings the Capitulum Tu 
autem, the singers the Respons. breve, a precen- 
tor intones the Antiphon before the Nunc dimit- 
tis; nulla autem iiet altaris thurificatio ad canti- 
cum "Nunc dimittis " (Vesp. Rom.)) the Can- 
ticle is not sung like the Magnificat, but chanted 



BENEDICTION. 1 29 

like a Psalm (Mag. chor.). The C. afterwards 
sings Dominus vob., the Oration (tonus sim- 
plex ferialis — cf. Mag. chor.), and again the 
Dominus vob. — A precentor sings the Benedica- 
mus Domino, then the C. Benedicat et custodial, 
etc. at the blessing, signing himself with the 
sign of the cross at the words Pater et Filius et 
Spiritus Sanctus. For the method of intonation, 
vid. p. 248, Appendix. Concerning the Antiphon 
of the B. V. M. see p. 126. The Pater N aster-, 
Ave Maria, and Credo, as well as the Antiphon 
of the B. V. M., are said at the altar. 



CHAPTER III. BENEDICTION. 
(See p. 103, Hints.) 

ARTICLE I. WITH ASSISTANTS. 
§ 1. Vestments. 

1. The C. wears either a surplice, stole and 
cope, — or an amice, alb, stole and cope ; he vests 
in the latter way if the D. and S. assist in sacris 
vestibus, and this, that uniformity may be pre- 
served. 1 

2. The D. wears the amice, alb, stole (more 
diaconali) and dalmatic; the S. the amice, alb 
and tunic (tunicella) ; neither the C. nor min- 
isters wear the maniple. 

1 Whenever the priest wears the stole over the alb, 
its extremities are crossed, — not so in the case of a 
Bishop. 



130 EVENING DEVOTIONS. 

3. If the C. has but one assistant at Benedic- 
tion, the latter wears a surplice and carries the 
stole on his left arm (if a priest, he wears the 
ordinary stole; if only a D., he wears the dea- 
con's stole). The assistant does not usually 
wear the biretta (vid. Carpo, h.l. n. 188 in fine). 

4. The color of the vestments must be white, 
except when Benediction immediately follows 
Mass, Vespers or Compline (which require red, 
green or violet). The color of the humeral veil 
must in every case zvithout exception be white. 

§ 2. The Deacon (Assistant). 

He. washes his hands in the sacristy (conveniens 
ter), and if he does not wear the dalmatic, places 
the stole on his left arm. He proceeds to the 
altar as usual (omitting for the most part to take 
holy water), and either follows the S. and pre- 
cedes the C, if the altar is very near the sac- 
risty, — or with the S. accompanies the C, hold- 
ing the latter's cope. If there is but one assist- 
ant, it is better for him to go in advance of the 
C, either with head covered or uncovered. Ar- 
rived at the altar, after genuflecting, it is custom- 
ary according to the Roman Rite to adore the 
Bl. Sacrament for a short while, bowing slightly 
in the mean time; a prayer similar to the Adoro 
te ... as far as latitas is sufficient. Then 
,the assistant takes the stole, and, if customary, 
kisses it (Deer. Anth. n. 2990 ad 1). If a priest, 
he wears the stole as the priest ordinarily does, 
if a D., he allows the end of the stole to hang 
down at his right side. Without bowing or 



BENEDICTION. I3I 

genuflecting he ascends to the altar, spreads the 
corporal, opens the tabernacle, and folding his 
hands and stepping somewhat to one side (so as 
not to turn his back to C.) he genuflects, takes 
the custodia from the tabernacle, places the mon- 
strance upon the corporal with his left hand, 
opens first the monstrance and then the custodier, 
and cautiously (lest some particles be shaken 
off) exposes the Bl. Sacrament, closes the mon- 
strance and then the custodia, 2 moving the latter 
back to the right hand corner of the corporal or 
returning it to the tabernacle, this being prefer- 
able if the Exposition is to last longer than ordi- 
narily; if the lunula is a closed one it is not neces- 
sary to leave the empty custodia on the corporal. 
— The D. places the monstrance in the middle of 
the altar, again steps aside and makes a simple 
genuflection, takes the monstrance, ascends the 
step (foot-stool) and puts it on the throne, de- 
scends-, 3 genuflects on one knee and, turning to 
his left, goes to the foot of the altar, where he 
removes the stole and lays it on the altar step. 

Then he bows simultaneously with the C. and 
in the same manner as the C. (cap. vel cor p.) 
and rises for the presentation of the incense. 

2 There should be no hesitation in taking hold of the 
custodia and while thus retaining it in one's hand to 
remove the Bl. Sacrament therefrom ; awkward stoop- 
ing and unnecessary movements of the body are thus 
avoided. 

3 It is customary in Rome to bow the head before de- 
scending from the step after the monstrance has been 
set in place, as also towards the end before taking hold 
of the monstrance preparatory to its being placed upon 
the altar. 



1 32 EVENING DEVOTIONS. 

The D. allows the thurifer to approach either at 
his right or left side, presents the spoon to the 
C. (without the customary oscula), while the S. 
in the meantime holds the extremity of the cope; 
the D. kneels down with the C. (raising the lat- 
ter's cope somewhat, lest he kneel thereon), re- 
ceives the censer from the thurifer and presents 
it to the C. in such a manner, that with his right 
hand he places the upper extremity of the chain 
into the C.'s left hand, and with his left near the 
cover of the censer he passes the lower end of the 
chain into the C.'s right hand (the latter placed 
above the D.'s left hand) ; he bows with the C, 
holds the cope during the Incensing, receives the 
censer and returns it to the thurifer. 

If required the D. presents the prayer book to 
the C, points out the prayer to be said (without 
rising, however), and in turn receives the book 
after the C. has finished the prayer. A bow is 
again made at the words Veneremur cernui and 
at the beginning of the Genitori incense is pre- 
sented. The D. hands the card (book) for the 
Oratio de SS. The latter sung, the D. again 
puts on the stole, receives the card from the C, 
rises (without previously bowing), ascends to 
the altar, genuflects (a little to one side), re- 
moves the monstrance from the throne to the 
altar, and so presents it to the C. (who is stand- 
ing) that he may conveniently take hold of it at 
the knob and at the foot; then he arranges the 
ends of the veil upon the C.'s hands, makes a sim- 
ple genuflection, kneels at the edge of the plat- 
form, holds the extremity of the C.'s cope during 
the blessing, bowing meanwhile; then he again 



BENEDICTION. I33 

proceeds to the platform, makes a simple genu- 
flection, removes the ends of the veil from the 
C.'s hands, receives the monstrance and places it 
on the altar. 4 While the C. and S. descend to 
the foot of the altar, the D. remains and returns 
the Bl. Sacrament to the tabernacle. 

In returning the Bl. Sacrament, the D. opens 
the custodia and then the monstrance, places the 
Bl. Sacrament in the custodia, closes it as well as 
the monstrance and moves the latter to one side, 
opens the tabernacle (without genuflecting), re- 
turns the custodia, and stepping again to one 
side, genuflects, closes the tabernacle, folds the 
corporal and places it in the burse, and (without 
previous genuflection or bow) turning to his left, 
descends to the foot of the altar (takes off the 
stole), genuflects with the C. and S. in piano, 
receives his biretta, presents the C. his (kissing 
first the biretta and then the C.'s hand), puts his 
biretta on with the C. and, proceeding immedi- 
ately before the latter, goes to the sacristy. If 
the D. and S. have held the extremities of the 
cope while approaching the altar, they do so now 
(first exchanging places). In the sacristy the D. 
and S. make a reverence to the cross and then to 
the C. 



4 If the Caer. Ep. is followed, the D. will simply take 
the monstrance from the throne and place it upon the 
altar, genuflect with the C, who has in the meantime 
ascended to the platform, and will kneel with the S. 
at the edge of the platform during the blessing. After 
the blessing the D. rises, and, while the C. is going 
to the foot of the altar, he ascends to the platform and 
places the Bl. Sacrament in the tabernacle. 



134 EVENING DEVOTIONS. 

Note. Should the D. happen to touch the Sacred Host 
in the act of exposition, he is immediately to purify his 
fingers, just as the priest does after giving Holy Com- 
munion. 

§ 3. The Celebrant. 

After arriving at the altar and genuflecting 
with the assistants, he kneels on the lowest step. 
The D. exposes the Bl. Sacrament and when he 
has again taken his position at the side of the C., 
the latter bows profoundly with the D. and S., 
rises, steps back a little towards the Gospel side 
(Caer. Ep.) and puts incense into the censer, 
omitting the usual blessing; he kneels again, re- 
ceives the censer and, bowing before and after, 
incenses the Bl. Sacrament with three double 
swings of the censer, which he then returns. 

Note. The bows mentioned here are inclin. profunda 
capitis; in a number of places they are profunda: corporis. 

If an Oration has to be sung, either the singers 
(Caer. Ep. II, c. 33, n. 2j) or the C, or, as is 
frequently done in Germany, the D. and S. sing 
the Versicle preceding the Oration and the choir 
the Responsory; whoever sings the Versicle re- 
mains kneeling. At the Oration the C. alone 
(without previously bowing) rises and, bowing 
his head, sings the Oremus, then the Oration and, 
without bowing, kneels down again. 

Note 1. The Orations always have the clausula minor 
and hence the tonus feriahs (not the simpl. ferialis) ; 
hence too the minor third at the end of the text and of 
the conclusio ; if two Orations are sung sub una conclu- 
sione, the minor third occurs only in the last. 

2. As regards the number and kinds of Orations, the 
established usages are to be adhered to. Benediction 



BENEDICTION. 135 

always closes with the Tantum ergo and the Oratio de 
SS°. Previous to the Tantum ergo it is customary to 
sing an Oration de B. V. M. over and above that proper 
to the Sunday or Feast; if the latter is a more important 
Feast of our Lord or Pentecost or the like, the corre- 
sponding Prayers should precede that of the Bl. Virgin. 

3. To prevent anything like uncertainty or changeable- 
ness of action especially as regards the Oratio de B. V. M. 
during the Benediction, it is advisable to follow this Rule : 

(a) On Feasts (and Octaves) of the Bl. Virgin the Ora- 
tion of the Feast is taken ; 

(b) when the choir has sung the Hymn of the B. V. M. 
appropriate to the season, e.g. the Salve Regina, the C. 
sings the corresponding Oration {Deer. Auth. n. 3530 
ad 1 ) ; 

(c) in all other eases however (e.g. in the case of the 
Oration of the Litany during the Forty Hours' Adoration), 
according to Roman usage the Oration proper to the sea- 
son is always sung, hence in Advent : Deus, qui de B. V . 
M. utero; from Christmas Day to the Purification: Deus, 
qui salutis aeternae ; from the Purification to Advent (even 
during the Paschal Season) : Concede nos f amnios tuos. 
Of course the corresponding Versicles and Responsories 
have to be sung, — hence for the Oration Concede always 
Ora pro nobis . . . and this Oration also follows the 
Litany of Loretto {Deer. Auth. n. 3751) ; instead of the lat- 
ter, however, regard being had to the season of the Ecclesi- 
astical Year, one or other of the above Orations de Beata 
with the corresponding Versicles and Responsories may be 
used ($. R. C., Dec. 7th, 1900). During the Paschal 
Season the Alleluia is not added to the Versicle Ora pro 
nobis and the like {ibid. n. 3764 ad 18). 

4. It is customary to stand during the Hymns, during 
which those engaged in choir service usually stand ; hence 
during the Te Deum (kneeling, however, at the Verse Te 
ergo quaesumus) , furthermore during the Benedictus, the 
Magnificat, the Regina Coeli, during the Hymn Veni Cre- 
ator after the first stanza has been sung; the one who 
intones the Veni, Creator Spiritus stands while he sings 
these words and then kneels {Caer. Ep.). The Rule is: 
The intonations are always made standing, unless the di- 
rect contrary is prescribed. 

A bow (either capitis or corporis) is made at 
the words Veneremur cernui. Incense is put 
into the censer immediately after or as usual at 



I36 EVENING DEVOTIONS. 

the words Genitori Gcnitoquc; then follow the 
Versicle, Responsory and Oratio de SS°; then 

the C. receives the veil, the D. and S. assisting 
him. When the D. has removed the monstrance 
from the throne to the altar, the C. ascends to the 
platform (the S. accompanying him as far as the 
upper step, where he remains kneeling), the C. 
makes a simple genuflection to the Bl. Sacra- 
ment and standing 5 receives the monstrance 
from the D., allows the D. to genuflect to the Bl. 
Sacrament, and turning to the people blesses them 
in the following manner. 6 He raises the mon- 
strance first from the level of his breast to his eyes 
(it suffices if the Sacred Host reaches to the level 
of the eyes), then he lowers the monstrance be- 
low his breast, raises it again to the level of his 
breast, then turns with the monstrance first to 
the left and then to the right, and again from 
the right to the middle and immediately to the 
left, where he returns the monstrance to the D. 
Then he genuflects on one knee and (going a 
little to one side so as not to turn his back to the 
Bl. Sacrament) descends with the S. to the foot 
of the altar, where he kneels (without, however, 
bowing) and takes off the veil. — After the D. 
has closed the tabernacle, or while he is return- 



5 Ant servatur ritus a Caer. Ep. II, c. 33, n. 27 pras- 
scriptus ; aut juxta praxim Romanam Diaconus Osten- 
sorium Celebranti tradere vel ab eodem accipere potest, 
utroque stante (Deer. AutJi. n. 3975 ad 4). For the 
Rite of the Caer Ep., vid. above p. 133, Note 4 . 

6 It is not prescribed for the thurifer to incense the 
Bl. Sacrament during the blessing; the prevailing cus- 
tom should be followed (Deer. Auth. n. 3108 ad 6). 



BENEDICTION. 137 

ing to the foot of the altar, the C. rises, genu- 
flects in piano with the D. and S., receives his 
biretta, puts it on and goes to the sacristy. — If 
but one assistant is present, the C. rises only 
after the former has removed his stole. 

Note i. During the blessing the monstrance is not to 
be held with the bare hands, but by means of the veil in 
such a manner, that both the foot of the monstrance and 
the hands are covered. 

2. The movements during the blessing are to be slow 
and solemn, the body accompanying each move in its re- 
spective direction. 



ARTICLE II. BENEDICTION WITHOUT ASSIST- 
ANTS (cf. Mr. Ill, c. 8). 

§ i. Vestments. 

The same as above; it is to be observed, how- 
ever, that for simply exposing the Bl. Sacrament 
a surplice and stole suffice; for Benediction the 
cope is obligatory (Deer. Auth. n. 3697 ad 12). 

§ 2. Rite. 

After a short adoration the C. ascends to 
the altar and exposes the Bl. Sacrament in 
the manner described above, only turning to 
his right when he descends, instead of to the left 
as in the case of the assistant, and being mind- 
ful to step a little to one side, so as not to turn 
his back to the Bl. Sacrament. The Versicles 
and Orations follow in the order mentioned 
above. After the Oratio de SS. the C. (with- 



I38 EVENING DEVOTIONS. 

out bowing) ascends to the platform, genuflects 
there on one knee, takes the monstrance from 
the throne (with or without a bow, as the cus- 
tom may be), places it upon the altar with the 
ornamented side towards himself, kneels on both 
knees and receives the humeral veil, if he has 
not received it before going to the platform, and, 
without genuflecting anew, with the extremities 
of the veil takes hold of the monstrance, the 
right hand at the upper part of the support, the 
left at the lower, turns the ornamented side of 
the monstrance away from himself and gives the 
blessing either as described above, i.e. facing 
first to the left, then to the right, then back again 
to the middle and from that position turning to 
his left and facing the altar ; — or he may turn 
first to the left, then to the right, and completing 
the turn, as at the Orate fratres, place the mon- 
strance on the altar, kneel down, return the veil, 
take (without making another genuflection) the 
Sacred Host from the monstrance and return it 
to the custodia, etc., as mentioned above in the 
case of the D. 

ARTICLE III. EXPOSITION OF THE BLESSED 
SACRAMENT WITH THE CIBORIUM. 

1. If the Bl. Sacrament is publicly exposed 
, with the ciborium instead of the monstrance, the 
1 same ceremonies in general, as obtain for the lat- 
ter case, are observed in the case of the former; 
frequently, however, the C. wears no cope, but 
a surplice and stole merely. — For the rest ap- 
proved usages are to be adhered to. 



BENEDICTION. 139 

2. If the ciborium is exposed privatim only, 
i.e. the door of the tabernacle opened and the 
ciborium made visible, the following is to be ob- 
served: a) Even in this case at least six can- 
dles are to be lighted; b) the Tan turn ergo with 
the Oratio de SS. is to be sung or recited. If 
recited instead of sung, the C. remains kneeling, 
since standing is prescribed in other cases merely 
on account of the singing; c) according to the 
latest decrees the blessing may be given with the 
ciborium, in doing which the C. is to completely 
cover the ciborium with the extremity of the 
humeral veil, and this either by placing the left 
end first and then the right end of the veil over 
the ciborium, or by holding the foot of the cibor- 
ium with the left end of the veil, raising it from 
the altar and then placing the right end of the 
veil over it; the latter method seems to be the 
better, because thus the ciborium is not held with 
the bare hands and, moreover, the risk of dis- 
lodging the corporal is avoided by first raising 
the ciborium from the altar; d) the so-called pri- 
vate Exposition of the Bl. Sacrament is always 
allowed, even in public in church and without the 
sanction of the Ordinary, but never for one's 
own private devotion (S. R. C). 

Note. It is to be observed that quite frequently a piece 
of cloth is attached to each extremity of the veil, by 
means of which it is intended the monstrance or ciborium 
should be held, in order to preserve the veil from injury. 
Concerning these Dr. Hefele has expressed the following 
opinion (Kirchenschmuck, No. 12, p. 89-1858) : Even from 
an (esthetic point of view are such pieces objectionable ; 
they are lacking in beauty and dignity and are wholly un- 
becoming the sacred functions. And just as they offend 
the cesthetic sense, so too, objectively considered do they 



I4O EVENING DEVOTIONS. 

merit condemnation. .The veil should serve as a covering 
for both the priest and the Bl. Sacrament which he holds. 
The veiling of the Bl. Sacrament is primarily intended, 
that of the priest but secondarily, and the covering of the 
monstrance with the veil is to signify the deep respect we 
owe to the Bl. Sacrament, so much so that the priest does 
not venture to touch with bare hands the vessel in zvhich 
It is preserved. According to the new arrangement the 
veil is but an ornament for the priest, while for the mon- 
strance a mere tatter is supposed to suffice. 



PART III. 

PARTICULAR FUNCTIONS DURING THE 
ECCLESIASTICAL YEAR. 

General Remarks on the Blessing of Can- 
dles, Ashes and Palms. 

i. According to repeated decisions of the 
S. R. C. the C. of the Mass is to perform the 
ceremony of Blessing in the respective cases 
(excip. Ep. loci). 

2. Vestments, a) For the C. : amice, alb, vio- 
let stole (the latter always crossed when worn 
over the alb) and violet cope, if available; at all 
events the chasuble is not to be worn, nor the 
maniple (Rubr. Miss. tit. 19, n. 4) ; b) for the D. 
and S. : amice, alb, no maniple (but a violet stole 
for the D.), no dalmatic nor tunic; in ecclesiis 
majoribus, however, i.e. in cathedrals and colle- 
giate churches and the principal parish churches 
the planeta plicata is worn (i.e. the folded vest- 
ment). 1 

1 Concerning the use of the planeta the following 
(according to Ruhr. Miss. gen. tit. 19, n. 6) is to be 
observed : 

a) The S. and D. wear the planeta during the en- 
tire ceremony of the Blessing of the candles and 
ashes ; 

141 



142 PARTICULAR FUNCTIONS. 

3. The Dominns vobiscum as well as the Ore- 
mus and Orations are said junctis manibus; wher- 
ever required, however, a bow is made to the 
cross (cf. Ruhr, ad fer. IV. Cinerum). 

4. Each time the C. makes the sign of the 
cross over the articles to be blessed he places his 
left hand upon the altar (Ritus eel. Miss. tit. 3, 

n. 5)- 

5. As regards the tone to be used in the sing- 
ing of the Orations the Rules given in the Ap- 
pendix (p. 240) are to be followed, namely, that 
all the Orations which have the clausula major 
are to be sung in tono simpl. feriali, while those 
which have the clausula minor, in tono feriali. 

6. The incense is put into the censer with the 
customary blessing: Ab illo benedicaris, etc.; 
the following words are said at the Aspersion: 
Aspcrges me, Domine, hyssopo, et mundabor; 

b) at the Blessing of the palms they remove the 
planeta before the Lesson or Gospel respectively, and 
put it on immediately after and retain it even during 
the Procession ; 

c) the planeta plicata is worn at Mass each day dur- 
ing the whole of the Advent and Lent with the ex- 
ception of the two Sundays Gandcte and Lcetare. — 
The S. removes the planeta before the Epistle and puts 
it on again after kissing the C's hand. — The D. re- 
moves it before receiving the book for the Gospel, and 
does not put it on until after the Communion, i.e. af- 
ter he has carried the book to the Epistle side of the 
altar ; 

d) each time the D. removes the planeta plicata he 
puts on the stola latior instead (the latter being worn 
over the ordinary stole and in the same manner), and 
removes it again before receiving the planeta plicata; 

e) the change of vestments is made either at the 
credence table or the sedilia. 



GENERAL REMARKS. 143 

lavabis me, et super nivem dealbabor (Miss, and 
Rituale). In this and every other similar case 
the form of the cross is always to be traced, i.e. 
first towards the middle, then to the left and 
lastly to the right. ' 

7. During these various Blessings usually more 
than two candles are lighted (as in the case of 
the parochial Mass). 

Special Instructions for Smaller Parish Churches. 

As regards the functions just mentioned as 
well as those during the entire Holy Week, the 
Memoriale Rituum of Benedict XIII. is, accord- 
ing to repeated decisions of the S. R. C, still in 
force. How the Memoriale Rituum is to be ap- 
plied in the cases of churches and chapels which 
are not parish churches, see p. 165 et seq., § 3. 

1. Accordingly three or four clerics, i.e. serv- 
ers are required; these should be thoroughly 
drilled for the various functions, — a greater 
number may be taken on more solemn occasions. 

2. The prayers are recited. This is to be done 
in a loud voice and in a manner befitting the 
sacred character of the ceremonies and should not 
be sung by the singers. As usage demands, how- 
ever, the functions are often performed with 
chant. 

3. To add to the solemnity of an occasion any 
extension of the Instructions given in the Memo- 
riale Rituum is allowed, provided such extension 
is in conformity with the Rubrics, and the Ordo 
officii totaque caeremoniarum series et modus of 
the Memoriale Rituum is in general to be adhered 
to (Mucnsterschcs Pastoralblatl, 1893, 8). 



144 PARTICULAR FUNCTIONS. 



CHAPTER I. THE BLESSING OF CAN- 
DLES. 

ARTICLE I. WITH MINISTERS. 
§ i. Preparations. 

At the altar: The candles which are to be 
blessed are either on the Epistle side or in front 
of the altar and uncovered. Generally no flow- 
ers are to be on the altar until after the Blessing. 

On the credence table, besides the usual requi- 
sites, a vessel with water and a towel. Nearby 
the processional cross. 

In the sacristy, the vestments mentioned above, 
p. 141. 

§ 2. The Ceremony. 

a) The Blessing. The C. and ministers ap- 
proach the altar as described for Benediction, 
p. 130. After the genuflection the D. and S. ac- 
company the C. to the platform, either holding 
his cope or keeping their hands folded; the C. 
kisses the altar, goes to the book, and the D. and 
S. stand respectively to his right and left. This 
is the position of the D. and S. at all these Bless- 
ings. Whenever the C. extends his hand for the 
Blessing, the D. raises his cope a little. The C.'s 
instructions are given at the bottom of p. 147. 

After the fifth Oration incense is put into the 
censer just as before the Introit at Mass. The 
D. then presents the aspergill to the C. (with the 
customary oscula) and afterwards the censer; 



BLESSING OF CANDLES. 145 

during the Aspersion and Incensing, the D. and 
S. (at the C.'s left) hold the extremities of the 
C.'s cope. Then the three proceed to the middle 
of the altar for the 

b) Distribution of Candles. Without making 
a reverence to the altar they turn to the people; 
the D. presents the candle to the Dignior ex clero 
for the C. (omitting oscula) ; the Dignior ex clero 
kisses it and standing, hands it back to the C. 
(without kissing the latter's hand) ; the C. in 
turn kisses the candle on receiving it. Then 
returning the candle, he receives another from 
the D., which he presents to the Dignior ex clero, 
who (if not a Canon) kneels at the edge of the 
platform and while receiving it kisses both the 
candle and the C.'s hand (Deer. Auth. n. 2148 ad 
5). The D. and S. likewise kneel at the edge of 
the platform and receive the candle (which the 
M. presents to the C.) in the manner just de- 
scribed for the Dignior ex clero; thereupon the 
D. and S. take their positions at the side of the 
C, the D. at his left, and the S. at his right, place 
their candles on the altar, the S. holds the C.'s 
cope, the D. presents the candles ; it is not neces- 
sary that he should kiss each candle. 

At the distribution of the candles it is proper 
for the clerics to approach the altar in pairs ; they 
then kneel at the edge of the platform and kiss 
the candle first and then the C.'s hand. The 
candles are distributed to the people at the com- 
munion railing (women kiss the candle only, not 
the C.'s hand, — Mer. et a/.). The candles may 
be distributed either lighted or otherwise. 



I46 PARTICULAR FUNCTIONS. 

During the distribution of candles the choir 
sings the Antiphons indicated in the Missal 

After the distribution the C. washes his hands, 
and this on the platform at the Epistle side of the 
altar, if he has distributed the candles merely at 
the altar ; — but if he has also distributed them 
at the communion railing, he washes his hands at 
the foot of the altar steps at the Epistle side, the 
D. and S. meanwhile holding the cope. Then he 
says the Antiphon and Oration Ex audi, the D. 
and S. standing at his right and left respectively; 
if, however, the Flectamus genua and Levate 
have to be sung, as may happen if the 2nd of Feb. 
falls on a week day after Septuagesima, they go 
for this purpose to the positions customary dur- 
ing the Orations. Thereupon follows 

c) the Procession. Incense is put into the 
censer at the middle of the altar, as usual ; the C. 
again turns to the altar. The D. places a lighted 
candle in the C/s right hand (with the usual oscu- 
/a), then takes his own with his left hand while 
his right rests upon his breast, turns to the people 
and sings in a tone proper to the Yersicle : Pro- 
cedamus in pace; he again faces the altar, the 
choir answers: In nomine Cliristi. Amen. In 
the meantime the S. descends to the foot of the 
altar, genuflects on the lowest step and goes for 
the processional cross (the image of the cross 
always turned in the direction in which the S. 
faces), and with two acolytes takes his position 
a few paces removed from the altar. Thereupon 
the C. and D. (without making a reverence) de- 
scend, genuflect in piano, put on their birettas, 
and the Procession advances. The thurifer is 



BLESSING OF CANDLES. 147 

first, the S. follows between two Ac. with candle- 
sticks, then the clerics, lastly the C. with the D. 
at his left (the latter need not hold the C.'s 
cope). 

On returning to the altar the D. hands his 
candle to the M., receives the C.'s candle, kissing 
the latter's hand first and then the candle, re- 
turning the latter to the M. The S. in the mean- 
time carries the cross to its place and taking his 
biretta returns to the left of the C. ; the three 
genuflect, put on the biretta and go to the sac- 
risty, where they vest for High Mass. 

Note. i. If no other priest is present besides the of- 
ficiating ministers, the C. presents himself with the candle, 
i.e. kneels in the middle and takes the candle from the 
altar table. 

2. At Mass while the D. is singing the Gospel, the C. 
holds the lighted candle in his hand ; those in the choir 
hold lighted candles in their hands during the singing 
of the Gospel and also from the Consecration until after 
the Communion, — but this occurs only if the Mass is de 
Beata. 

The Procession on Candlemas day and Palm Sunday is 
not strictly binding in churches where choir service is not 
obligatory (cf, Muenstcrsches Pastoralblatt, 1892, 27, and 
Falise, h. 1.). 



ARTICLE II. WITHOUT MINISTERS. 
§ i. The Ceremony. 

The C. vests in the manner just described, as- 
cends to the platform, kisses the altar as usual, 
goes to the book (previously opened) and says 
the Prayers, always keeping his hands folded 
(even at the Or emus, etc.); a bow is made to 
the cross whenever the name of Jesus, etc. occurs ; 



I48 PARTICULAR FUNCTIONS. 

while blessing the candles, the left hand always 
rests on the altar. The usual method is followed 
in putting incense into the censer: Ab Mo 
betted., etc. ; the formula of Aspersion is : As- 
perges me, Domine, etc. 

Immediately after the Incensing, the C. pro- 
ceeds to the middle of the altar and kneeling 
down takes the candle from the altar, previously 
placed there by one of the servers, kisses it and 
returns it to the server, or if another priest is 
present, the latter standing on the second step, 
hands the candle to the C. who has now turned 
to the people; the priest first kisses the candle, 
and after him, the C, in receiving it kisses it 
likewise (the kissing of the hand is omitted). 
The C. then gives the candle to a server or the 
M. While the singers chant the Antiphon 
Lumen ad revel., etc., the C. remains in the mid- 
dle and distributes the candles immediately. 

If, however, the singers do not sing the Anti- 
phon, the C. returns to the Missal immediately 
after returning his candle and says the Antiphon 
and Psalm, returns to the middle, and bows to 
the cross and distributes the candles; those who 
receive the candles, according to the Missal kiss 
first the candle and then the C.'s hand. 

Note. The candles (either lighted or otherwise) are 
distributed beginning at the Epistle side. 

1 After the distribution the C. washes his hands 
on the platform at the Epistle side of the altar, 
if the distribution has occurred merely at the 
altar, otherwise he goes to the credence table to 
wash his hands (concerning the distribution of 



BLESSING OF CANDLES. I49 

candles to the people, vid. p. 145) ; he then says: 
Exsurge, Domine, etc., and the Oration; the Flee- 
tamus genua is added when Feb. 2nd falls on a 
week day after Septuagesima. 

§ 2. The Procession. 

The C. goes to the middle of the altar, where 
he receives the candle, then he turns to the people 
and says (sings) : Procedamus in pace; the 
servers answer : In nomine Christi. Amen. 
The Procession commences, first the cross-bearer, 
then the C. with the other servers and reciting 
the appropriate Antiphons. He wears the biretta. 
All (excepting the cross-bearer) carry lighted 
candles, and these in the hands which are on the 
outer side of the line of advance, hence, those who 
are on the left side carry them in their left hands. 
— After the Procession, which may take place 
inside or outside the church, the C. concludes the 
Antiphons at the foot of the altar, then goes to 
the credence table or to the sacristy, removes 
the cope and vests for Mass. In the meantime 
the sacristan places flowers upon the altar. 

During the Gospel and from the Consecration 
until after the Communion, the acolytes unless 
otherwise engaged, hold lighted candles in their 
hands, — but this only, if the Mass is de Beata. 

Note. The formula for the Blessing of St. Blase (Feb. 
3rd) according to the latest edition of the Rituale Ro- 
manum is as follows : " Per intercessionem S. Blasii 
Episcopi et Martyris liberet te Deus a malo gutturis et a 
quolibet alio malo. In nomine Patris et Filii et Spiritus 
Sancti. Amen." 

The S\ R. C. also approved the following formula on 



I50 PARTICULAR FUNCTIONS. 

March 20th, 1869 {Deer. Auth. n. 3196) : " Per inter- 
cessionem S. Blasii liberet te Deus f a malo gutturis. 
Amen." — For this Blessing it is customary to use candles 
blessed on the preceding day (cf. the Decrees just men- 
tioned). 



CHAPTER II. ASH WEDNESDAY AND 
THE HOLY SEASON OF LENT. 

§ 1. The Blessing of the Ashes. 

1. The Blessing of the ashes is very similar to 
that of the candles; vid. above, pp. 144, 147. 
The priest says the Antiphon Exaudi, etc., the 
Immutemur also. 

2. Besides the prescribed Blessing of ashes be- 
fore the principal Mass they may be privately 
blessed early in the morning by a priest in sur- 
plice and stole and then distributed ; but this 
priest may not give himself the ashes (Deer. 
Auth. n. 2704 ad 5). The Blessing takes place 
with incense, etc., as usual. 

3. The C. spreads the ashes on the head in the 
form of a cross, i.e. in the case of clerics on the 
tonsure, of laics on the hair, if expedient; other- 
wise on the forehead, but never on the covering 
of the head. 

§ 2. Mass During Lent. 

1. If no Tract is indicated for a Festal or Vo- 
tive Mass, it is to be selected from a correspond- 
ing Commune. The Tract begins to take the 
place of the Alleluia and Versicles on Septua- 
gesima, but does not supplant the Gradual. 



ASH WEDNESDAY AND LENT. I5I 

2. The Oratio super populum is said after the 
Postcommuniones in the following manner {Mer., 
In fer. IV. Cin.) : Observing the usual cere- 
monies, the C. says for the third time Oremus, 
then with his hands folded and bowing pro- 
foundly to the cross he continues : Humiliate 
capita vestra Deo, then standing erect and with 
his hands extended he says the Oration as usual. 
This method seems to agree best with the state- 
ment of the Rubric (Rit. eel. tit. n, n. 2) as 
well as with the General Rule, that all the pro- 
found bows of the head are to be directed to the 
cross. Vid. above, p. 3, Rule 1. 

§ 3. The Veiling of the Pictures. 

1. From the first Vespers of Passion Sunday 
(hence from the forenoon of the preceding Satur- 
day) until the Gloria on Holy Saturday, the 
crosses, as well as the pictures and statues of 
our Lord and of the Saints are to be covered a) 
on the altars; b) in other parts of the church, 
where such pictures and statues are set up not 
so much for ornamentation as for the devotion 
of the faithful. — Caer. Ep., Miss., Decreta. 

2. Statues and pictures not located on the al- 
tars may under certain conditions remain un- 
veiled, e.g. a statue of St. Joseph during the 
month of March, during which the Saint is par- 
ticularly honored {Deer. Auth. n. 3448 ad 11). 

3. The stations also are not to be veiled {ibid. 
n. 3638 ad 2). 



152 PARTICULAR FUNCTIONS. 

CHAPTER III. PALM SUNDAY. 

ARTICLE I. WITH MINISTERS. 
§ i. Preparations. 

At the altar, near the steps at the Epistle side, 
a table, covered with a white cloth, whereon are 
placed the palms. 

On the credence table, besides what is ordi- 
narily required, a vessel with water and a towel. 

Xearby the processional cross with some cord 
(to tie the palm). 

§ 2. Vesting. 

The C. wears the alb, violet stole and cope, 
but not the maniple. The D. and S. according 
to the Missal (Rubr. tit. 19, n. 6), do not wear 
the dalmatic and tunic when they assist at the 
ceremonies in smaller churches, but the alb and 
maniple ( for they are to sing the Gospel and 
Epistle respectively) ; the D. wears the stole also. 
— In the larger churches on the other hand both 
wear the planeta plicata (Miss, loco cit.). — Vid. 
p. 141,, Xote. 

§ 3. The Ceremony. 

a) The Blessing of the Palms. At the con- 
clusion of the Asperges, the D. and S. accom- 
pany the C. to the platform and (without genu- 
flecting) go to the book with him, and stand at 



PALM SUNDAY. 1 53 

his right and left side respectively. During the 
first Oration the S. leaves the altar, removes the 
planeta plicata, goes to his position for the sing- 
ing of the Lesson (observing all that is prescribed 
for the singing of the Epistle, including the kiss- 
ing of the C.'s hand). Then he puts on the 
planeta plicata and takes his position at the left 
of the C. — The D. now descends from the plat- 
form, removes the planeta plicata, receives the 
book of Gospels, and going to the middle, ascends 
and places the book upon the altar; then (with- 
out genuflecting) he goes to the right of the C. 
and presents the incense (Benedicite, Pater 
Rev.), the S. meanwhile holding the C.'s cope. 
Thereupon the S. descends to the foot of the 
altar, while the D. as usual kneels at the edge 
of the platform for the Manda cor meum, then 
takes the book of Gospels, asks for the C.'s bless- 
ing (the position being such that the D. has the 
altar .to his left, — or better, the D. will kneel 
at the edge of the platform near the C. ) ; then 
he goes to the side of the S., genuflects with him 
and sings the Gospel, incenses the book, which 
is carried to the C. to kiss, just as at the High 
Mass. They both genuflect in the middle and 
go to the right and left side of the C. as be- 
fore. According to most authors the maniple is 
removed immediately before the Procession. 
They say the Sanctus, etc. with the C. ; the D. 
raises the C.'s cope whenever the latter extends 
his hand for the blessing, and presents the in- 
cense, etc. with the customary osctda. 

At the distribution of palms the D. and S. stand 
next to the C, the S. at his right side (holding 



154 PARTICULAR FUNCTIONS. 

the cope), the D. at his left side, presenting the 
palms to the C. ; the D. and S. receive their 
palms after the Dignior ex clero has received 
his, the latter presenting the palm to the C. in 
the manner described above, p. 145. Concerning 
the distribution of palms to the people, irid. p. 
145, under b). After the distribution of the 
palms the C. washes his hands and sings the last 
Oration, the D. and S. again standing at his right 
and left side respectively; they then go to the 
middle. 

b) The Procession. Incense is put into the 
censer at the middle of the altar, as usual, the D. 
presents the palm to the C. (with the usual 
oscula), takes his own palm, turns to the people 
and sings (after the S. has obtained the cross 
and taken his position with the two Ac.) in the 
tone proper to the Versicle: Procedamus in pace; 
then the C. and D. (without making a reverence) 
descend to the foot of the altar, genuflect in 
piano and put on their birettas; the D. walks at 
the C.'s left, without holding the cope. 

After the Procession the C. removes the cope, 
puts on the chasuble; the three put on the mani- 
ple. 

c) The Mass. When the S. in singing the 
Epistle reaches the words: In nomine Jcsu, etc., 
he kneels unico genu et sine mora (Mr.) but all 
the others utroque genu until the words infer- 
norum (Cacr. Ep. h.l.) ; this refers to the C. also, 
who therefore shall not have genuflected at these 
words, while reading the Epistle (S. R. C, May 
29th, 1900. Urgell.). 

d) Special remarks on the Passion. 1. Ac- 



PALM SUNDAY. 1 55 

cording to the Caer. Ep. the Passion is not to 
be sung by the C. assisted by the ministers, but 
by three other deacons. Wherever this is pos- 
sible, it is to be conducted in the following man- 
ner: While the Tract is being read the three 
deacons, vested in alb, stole (more diaconali) and 
maniple of violet color, leave the sacristy, each 
carrying the book of the Passion (preferably no 
biretta) ; they proceed in this order a) evan- 
gelist a, b) turba, c) Christus (Caer. Ep.) ; the 
M. or an Ac. precedes them. Arrived at the 
altar, the evangelista goes to the right, the turba 
to the left, and Christus remains in the middle, 
they all genuflect to the altar (but make no bow 
to the C. — vid. Carpo and Mr., 2. edition), and in 
this manner 1 take their positions at their stands. 
They keep their hands folded. As soon as the 
evangelista begins to sing, i.e. immediately after 
the Tract, the whole choir rises (all holding their 
palms in their hands). The C, D. and S., who 
have been sitting during the singing of the Tract, 
rise and go per breviorem to the Epistle side of 
the altar (no genuflection), where they take the 
position usual at the Introit. — The D. presents 
the palm to the C, who then reads the Passion, 
slightly turning in the direction of the three 
deacons (Caer. Ep. II, c. 26, n. 5), until he comes 
to the pars Evangelii, without kneeling at the 
words emisit spiritum; — when he has reached 
this part, the D. proceeds to the left of the C, 

1 The Caer. Ep. allows the evangelista to stand in 
the middle for the reason, very likely, that it presup- 
poses but one book available, and this the evangelista 
uses most. 



I56 PARTICULAR FUNCTIONS. 

the S. to the left of the D., the three standing 
in a line and facing the deacons of the Passion; 
at the name of Jesus all bow to the cross, at the 
words emisit spiritnm the three kneel, each on the 
step on which he is standing {Caer. Ep.), the 
three deacons in the direction of their books, the 
C, D. and S. towards the altar (Ruhr. Miss. tit. 
17, n. 4). When the evangelist a rises, the others 
also rise. — At the end of the Passion the three 
deacons stand in a line and genuflect to the cross 
on the altar and return to the sacristy in the 
order in which they came. The C, D. and S. 
return their palms, the S. carries the book as 
usual, the C. says the Munda cor . . . and Jube, 
D ] online in the middle of the altar and then reads 
the Gospel. The D. in the mean time has re- 
moved the planeta plicata and put on the stola 
latior; he carries the book of Gospels to the al- 
tar, presents the incense, says the Munda cor . . . 
asks the C.'s blessing and proceeds to sing the 
Gospel. The S. takes his usual position and 
holds the book. The acolytes assist without can- 
dlesticks. There is no Dominus vob., nor Se- 
quentia s. Evangelii, but the D. immediately in- 
censes the book and sings : Altera autem die . . . 
The C. stands in his usual position, facing the 
D., but holds the palm in his hand; after the 
Gospel the M. receives the palm from the C., be- 
fore the latter is incensed. 

2. If the three deacons are not available for 
the singing of the Passion, the C. may chant it 
with the D. and S. (if the latter is a priest or 
deacon), or with two other priests or deacons 



PALM SUNDAY. 1 57 

(cf. Deer. Auth. n. 2740 ad 2; n. 3804 ad 3). 
The following is in this case to be observed : 

a) The C. must always take his position at the 
Gospel side, even on Good Friday (ibid.). The 
latter observation is to be noticed, since there 
are several authors who allow the D. to chant 
the Passion of Good Friday at the Epistle side 
of the altar. 

/?) The C. usually takes the part of Christus 
in the singing of the Passion and recites the other 
parts in a medium tone of voice, just as he reads 
the Gospel during a solemn High Mass. 

y) When he reaches the pars Evangelii he goes 
to the middle, says the Munda cor . . . and the 
Jube, D omine . . . , returns to the book to read the 
Gospel, the S. stands at his side, as usual, the D. 
receives the book of Gospels, etc., as described 
above. 

S) The D. and S. do not wear the planeta 
plicata during the chanting of the Passion, but 
the S. wears a deacon's stole (not the stola latior, 
not even the D. ). 

c) The D. and S. in chanting the Passion do 
not face the C., but turn a little to one side, very 
similar to the D.'s position during the singing 
of the Gospel and in about the same place (Deer. 
Auth. n. 3804 ad 3). 

3. The part of the turba instead of being 
chanted by one, may be chanted by a chorus of 
singers (Deer. Auth. n. 4044 ad 2). 

4. In the Missa cantata the Passion is merely 
read aloud, but always in cornu Evangelii. with 
the exception of Good Friday. 



I58 PARTICULAR FUNCTIONS. 

ARTICLE II. WITHOUT MINISTERS. 
§ i. The Blessing of the Palms. 

The C. wears a violet stole, maniple 2 and cope 
(if available). In approaching the altar, the 
Ac. with holy water goes first ; the C. follows 
with two other acolytes ; the Aspcrsio aquae is as 
usual. After the Apersion the C. ascends to the 
altar, kisses it and goes to the Epistle side, where 
all the Prayers, etc. are said, as indicated in the 
Missal. 

Particular observations: a) At the Lesson the 
C. places his hand upon the book ; at the end 
of the Lesson, Deo gratias is said ( Ruhr. Miss. 
tit. 10, n. 1). b) The Gospel is read (sung) at 
the Epistle side of the altar and this in the cus- 
tomary manner, i.e. the C. remaining in the same 
position says, while bowing to the cross, the 
Munda cor and Jube Domine, then Dotninus 
z'obiscum, Sequentia s. Evangelii; makes the sign 
of the cross, as usual, and at the end of the 
Gospel kisses the book and says: Per Evangelica 
dicta, c) The Prayers of the Blessing now follow, 
before which the C. removes the maniple, d) 
The C. keeps his hands folded during the Preface 
also (Mciuorialc Rituutn) ; he bows at the Sanc- 
tus, and makes the sign of the cross at the Bene- 
d ictus (Falise et al). 

2 Manor. Rit.: This is an exception to the Rule of 
the Missal (tit. 19, n. 4; cum utitur Pluviali, semper 
deponit Manipulum), the reason being, that the C. is 
to read the Epistle and Gospel first and then begin the 
Blessing of the palms. 



PALM SUNDAY. 1 59 



§ 2. Distribution of Palms. 

If another priest is present, the C. facing the 
people receives the palm from him; both stand 
during this ceremony and kiss the palm (but 
not the hand) ; the C. hands the palm either to 
the M. or an Ac. and returns to the book, reads 
the Antiphons, which however need not be done 
if the choir sings the Antiphons, but in the latter 
case the distribution of palms takes place imme- 
diately. All receive the palms kneeling at the 
edge of the platform, kissing the palm first and 
then the hand of the C. (Miss.) ; the servers as- 
sisting the C. hold his cope during the distribu- 
tion. The distribution of the palms to the people 
occurs in a manner similar to that of the candles, 
described on p. 145. After the distribution the 
C. washes his hands at the Epistle side (either on 
the platform or below), then says the last Ora- 
tion, during* which a server fastens the palm to 
the processional cross. 

Note. If no other priest assists at the ceremony, the 
M. places the palms intended for the C. and servers upon 
the altar immediately after they have been blessed ; the C. 
proceeds to the middle, kneels on both knees, takes his 
palm from the altar, kisses it, rises and returns it to the 
M. (Mem. Rit). 

§ 3. The Procession. 3 

The C. first puts incense into the censer at the 
middle of the altar (Ab Mo bcncdicaris, etc.), 

3 As to whether the Procession is obligatory or not, 
see above, p. 147, Note, 2. 



l60 PARTICULAR FUNCTIONS. 

then holding the palm in his hand and turning to 
the people he says (sings) : Procedamus in pace. 
The Procession now advances; the cross-bearer 
is first, the singers (if present) follow, and after 
them the C. with two acolytes. If several aco- 
lytes are available, the thurifer leads, the cross- 
bearer follows between two acolytes with candle- 
sticks, then the singers and last of all the C. (who 
descends to the foot of the altar, genuflects in 
piano and puts on his biretta). During the Pro- 
cession the C. holds the palm in his right hand, 
and in his left the book from which he recites 
the Antiphons with the acolytes. — If possible, 
the Procession advances beyond the church door. 
When the Versicles have been sung outside, the 
cross-bearer knocks at the door with the lower 
end of the cross ; the door is then opened, the 
cross-bearer enters, the C. follows and, alternat- 
ing with the servers, says Ingredichte Domino, 
if the choir does not sing it. The Procession 
comes to an end at the high altar ; the cross- 
bearer puts the cross in its place, the C. goes to 
the Epistle side in piano or to the sacristy, re- 
moves the cope and puts on the maniple and 
chasuble. Mass follozcs. The Passion is read . 
at the Gospel side, the last part Altera autcm die 
alone being sung and this in the tone proper to 
the Gospel. The C. does not hold the palm 
while reading the Passion but the acolytes may 
do so (Manor. Rit.). 



TENEBRAE. l6l 



CHAPTER IV. TENEBRAE DURING 
HOLY WEEK. 

§ i. Preparations. 

If expedient, the Bl. Sacrament is to be re- 
moved from the altar and the tabernacle left 
open (AA.). On the akar only the cross and 
six yellow candles. At the Epistle side, where 
the Epistle is usually sung, the triangular candle- 
stick with fifteen yellow candles (Caer. Ep.)} — 
In the middle of the choir a stand (uncovered) 
for the book of Lamentations. 

§ 2. Rite. 

The officiating priest vested in surplice (with- 
out stole but wearing the biretta) goes to the 
altar, preceded by several servers. On arriving 
at the altar they genuflect to the cross; this in- 
cludes the one who officiates, unless he is a Canon 
(vid. Rule, p. 2). The Aperi, etc. is said kneel- 
ing; they then go to the sedilia, where the Pater 
Noster, Ave Maria and Credo are said ; then the 
Antiphon is said and the Psalm intoned by a 
chanter; they sit down at this intonation. In a 
number of places the Pater Noster, Ave Maria, 
and Credo are said while kneeling at the foot of 
the altar, and the Antiphon immediately on ar- 
riving at the sedilia. 

4 In a number of places, Rome included, the candle 
at the top is white — as symbolic of our Lord. 



l62 PARTICULAR FUNCTIONS. 

Note. I. It is customary to sit during all the Psalms 
and Lessons and to stand only at the Pater Noster before 
the Lessons (Caer. Ep. II, c. 22, n. 8). 

2. All kneel from Christus factus est until the end 
(ibid:). 

3. The one who intones stands during the intonation, 
unless the contrary is expressly stated; those who read the 
Lessons go to the book-stand, genuflecting on arriving and 
leaving. 

4. After every Psalm one of the lights on the triangular 
stand is extinguished, beginning first at the bottom one on 
the Gospel side, then the corresponding one on the Epistle 
side and then repeating in this order (ibid. n. 7.). 

While the Benedictus is being intoned all rise 
and make the sign of the cross; at the verse Ut 
sine timore an Ac. extinguishes the outermost 
candle on the ledge at the Gospel side of the 
altar, then the corresponding one on the Epistle 
side, then the next one on the Gospel side, etc. 
At the same time all the lamps in the church with 
the exception of the sanctuary lamp are to be ex- 
tinguished {ibid. n. 11). 

During the Antiphon after the Benedictus the 
officiating priest goes to the altar with the serv- 
ers and kneeling intones the Christus f actus est 
and Miserere; at the same time an Ac. takes the 
candle at the top of the triangle and standing at 
the Epistle side, elevates it (accensum cereum 
elevata mann sustinct super comu Epistolae al- 
tar is) and at the commencement of the Yersicle 
Christus factus est hides it behind the altar vel 
alio modo (Caer. Ep.), until after the Prayer 
Respice, quaesumus. 

According to the Caer. Ep., the Miserere is to 
be said flebili voce and according to the Breviary 
aliquantidum altiiis, i.e., judging from the con- 
text, somewhat louder than the Pater noster 



THE TRIDUUM SACRUM. 163 

which is said quietly ; this method seems to be the 
obvious and proper one. 

The officiating priest kneels while reciting the 
Prayer Respice, quaesumus (capite aliquantulum 
inclinato — Caer. Ep., and simili voce — Brev.). 
After the Oration a sign is given with the clap- 
per, until the Ac. reappears with the lighted can- 
dle (donee cereum accensum in medium proferat 
— Caer. Ep. ) and places it upon the triangular 
candlestick. — All then repair to the sacristy. 

The candle is extinguished by the sacristan 
after the ceremonies (cf. Mer. h.l. § 7 in fine and 
Kunz). 



CHAPTER V. GENERAL OBSERVA- 
TIONS FOR THE SACRED 
TRIDUUM. 

§ 1. The Genuflections to the Cross dur- 
ing Holy Week. 

The following direction is frequently read: 
During the last three days of Holy Week a genu- 
flection is to be made in passing before the cross. 
The following however, is the proper practice in 
this regard : 

1. According to the Rules given on p. 2, all 
the clerics (Celebrant, Canon and Bishop ex- 
cepted) are during the whole course of the year 
to genuflect toward the cross while assisting at a 
function; hence during Holy Week also; e.g. the 
singers, who assist in the choir at the chanting 
of the Tenebrae; those, too, who vested in sur- 



164 PARTICULAR FUNCTIONS. 

plice pass by the high altar on their way to a 
side altar for the Adoration of Bl. Sacrament, 
etc. 

2. Comformably to the Deer. Auth. n. 3049 ad 
5, all without exception, even the Celebrant, 
Bishop and Canon, are to genuflect to the cross, 
beginning with the Adoration of the cross on 
Good Friday until None on Holy Saturday in- 
clusively (hence until the Blessing of the New 
Fire exclusively). — During the same period the 
customary reverences made in the choir are 
omitted {ibid. n. 3059 ad 2j). 

§ 2. The " Holy Sepulchre/' 

Concerning the meaning and character of the 
Adoration and Reposition of the Bl. Sacrament 
at a special altar on Maundy Thursday and Good 
Friday, the Sacred Congregation of Rites has in 
the General Decree of Dec. 15th, 1896 {Deer. 
Auth. n. 3939) given the following important 
decisions : 

1. This solemnity is to represent the Burial 
of our Lord as well as the Institution of the 
Holy Eucharist. 

2. Statues and pictures of our Lady of Sor- 
rows, of St. Mary Magdalen, of the Guards at 
the Sepulchre, etc., may not serve as decorations 
for the altar of the Bl. Sacrament. If, however, 
such representations have been customary from 
time immemorial, they may be tolerated by the 
Ordinaries. 

3. All previous ordinations contrary to this 
Decree are revoked. 



THE TRIDUUM SACRUM. 165 



§ 3. Particular Observations. 

1. The Ritus solemnis may be observed not 
merely in parish churches, but everywhere, pro- 
vided a sufficient number of ministri sacri et in- 
feriores be in attendance. 

2. In parish churches, where a sufficient num- 
ber of ministers is wanting, the sacred functions 
on each of these three days not only may, but 
must be carried out according to the Memoriale 
Rituum of Benedict XIII. 

3. In other churches (i.e. non parochialibus) 
the Memoriale Rit. may be observed in this case, 
with the approbation of the Holy See (Deer. 
Auth. n. 3390 and n. 4049 ad 1). 

4. In these churches (non parochialibus) the 
functions of Holy Saturday may be omitted, but 
not those of Maundy Thursday and Good Friday 
(ibid. 4049 ad 1). 

5. In parish churches, where the required 
number of acolytes is not available, a Low Mass 
(without the Consecration of a second host and 
Procession) may be said on Maundy Thursday 
with the sanction of the Ordinary (petita quotan- 
nisvenia) — ibid. n. 2616 ad 1. 

6. In the chapels of religious or in their 
churches (provided the doors are closed to ex- 
terns) the superior of the religious community 
(or the confessor in the case of nuns) may say 
a Mass on Maundy Thursday, at which the mem- 
bers of the community receive the Paschal Com- 
munion. This permission may not, on the one 
hand, be extended to other pious communities or 



1 66 PARTICULAR FUNCTIONS. 

seminaries, and, on the other hand, the phrase 
quoad regulares proprie dictos is not to be taken 
in the strict meaning of Canon Law, but refers 
to all those religious congregations which have 
the approbation of the Apostolic See (cf . ibid. 
n. 2799 ad 2 and 4049 ad 2). 

7. There is no prohibition to the effect that 
Holy Communion may not be given to the faith- 
ful at an earlier hour on Maundy Thursday by 
a priest vested in surplice and white stole. 



CHAPTER VI. MAUNDY THURSDAY. 

ARTICLE I. SOLEMN RITE WITH MINISTERS. 

§ i. Preparations. 

In general all the preparations are to be in 
keeping with the solemnity of the ceremonies. 

1. On the altar: Six white candles, the altar 
cross veiled with a white cloth; flowers. 

2. On the credence table the usual requisites 
for High Mass; besides these, a second chalice 
(and this amplior et pnlchrior ceteris- — Caer. 
Ep. ) with paten and pall ; a rich white veil for 
this chalice and white silk ribbon. On the paten 
to be used at Mass, two large hosts (and if re- 
quired, the ciborium with hosts should be on the 
table) ; moreover a communion cloth, white 
stoles for the priests, a humeral veil for the C, 
a cope and candles. Near the credence table the 
processional cross velata velo violaceo (Caer. 
Ep.), bells arid clappers. < 



MAUNDY THURSDAY. 167 

3. Repository of the BL Sacrament. 

a) This is according- to the Caer. Ep. to be 
intra ecclesiam; according to the Missal, in aliqua 
capella ecclesiae vel altari. 

b) Its decoration. " Praeparandum ornan- 
dumque quo pulchriiis magniftcentiusque poterit 
multis luminibus (s. lampadibus — de Herdt) 
ornatum" (Caer. Ep.) ; the Missal prescribes 
nearly the same. 

c) On the altar of the repository are six can- 
dlesticks with wax candles (Caer. Ep.), midway 
between them a small tabernacle (urna s. capsula 
" elegans " — Mcmor. Rit.) for the Sacred Host. 
There is no cross on this altar; a corporal is in 
the tabernacle as well as on the altar (Missal). 

4. In the sacristy. Besides the usual requis- 
ites for High Mass, another amice, alb, cincture, 
white tunic for the second S., who is to carry the 
cross (or if the latter cannot be had, a cleric 
vested in surplice carries the cross). — Violet 
stoles for the C. and D. to be used during the 
stripping of the altars. — Finally a canopy (bal- 
dachinnm per pule hrum — Caer. Ep. ) . 

Note. The baldachin only is prescribed for the 
Procession with the BL Sacrament, yet it is well to note 
the observation of Mer. I, 191 : Donee Celebrans 
Sacramentum apud altar e et in Presbyterio sustinet, non 
oportet eum comitari parvo umbraculo. 

5. There should be a suitable place for the 
ciborium; this may be either the small tabernacle 
mentioned above (Mentor. Rit.) or perferably a 
domestic chapel, so that in obtaining the Holy 
Viaticum for the sick the Adoration of the Bl. 
Sacrament may. not be interfered with (Deer. 



l68 PARTICULAR FUNCTIONS. 

Auth. n. 4049 ad 4), and for this reason, more- 
over, that the Bl. Sacrament should, according 
to the Roman Rite, no longer remain in the 
church after the ceremonies of Good Friday (this 
is symbolic of the Church's grief at the death of 
and temporary separation from her Divine 
Spouse) 

§ 2. The Mass. 

The Psalm Judica me and the Gloria Patri 
at the Introit and Lavabo are omitted (Rubr. 
Miss, ante Dom. Pass. ) . — At the intonation of 
the Gloria the bells are rung; they then cease to 
be rung until the intonation of the Gloria on 
Holy Saturday; the organ may be played during 
the entire Gloria, but after that not until Holy 
Saturday (Deer. Auth. n. 3515 ad 4). The 
Gloria and the corresponding Ite, missa est are 
solemnly sung. As regards the rest of the Mass 
until the Agnus Dei, the usual ceremonies take 
place, hence the Incensing of persons, etc. 

If small hosts are to be consecrated, the M. 
takes the ciborium containing them to the altar, 
at the same time the S. takes the chalice. — As 
regards the D.'s part, vid. p. J2, Note 35 , and 
p. 75, Note 3S . 

The use of the clapper at the Sanctus, Conse- 
cration, etc., is not prescribed, but customary. 

The Agnus Dei: Pax non datur; but the D. 
and S. immediately change places. Two acolytes 
are to be in readiness to present the stoles to the 
priests; two are to hold the communion cloth. 
When the C. says : D online, non sum dignus, the 
M. (or in the absence of the latter, the S.) car- 



MAUNDY THURSDAY. 169 

ries the second chalice with appurtenances to the 
altar; when the C. has received the Precious 
Blood, the S. and D. genuflect, change places, 
genuflect again and the D. uncovers the second 
chalice; the C. then genuflects with the D. and 
S. and cautiously places the Sacred Host (large) 
in the chalice, which the D. holds above the 
corporal; the three then genuflect. The C. puri- 
fies the corporal, where the second Sacred Host 
lay and then the paten over the chalice which was 
used at Mass; the D. covers the latter with the 
pall. The C, D. and S. again genuflect; the C. 
and S. step towards the Gospel side, but do not 
kneel down; the D. goes to the middle and pre- 
pares the chalice into which the Sacred Host has 
been laid (the chalice of course is to remain on 
the corporal), he first covers it with the pall, then 
upon this places the inverted paten and over this 
the veil. With the silk ribbon he ties the latter 
above the knob of the chalice, while the C. in 
the mean time holds the middle and fourth fingers 
of his right hand upon the veil ; then the D. 
"reverently" (Caer. Ep.) places the prepared 
chalice in the middle of the altar and somewhat 
towards the tabernacle, while the chalice used at 
Mass is placed in the direction of the Gospel side, 
but not beyond the corporal (the paten of the 
latter chalice, because already purified, may lie 
outside the corporal). Holy Communion is now 
solemnly given (vid. above, p. jj, Note 39 ). 

When the D. has placed the ciborium in the 
tabernacle after the giving of Holy Communion, 
he changes places with the S. (genuflecting in 
termino a quo and ad quern). The C. receives 



170 PARTICULAR FUNCTIONS. 

the Ablutions without leaving the middle of the 
altar and the Mass proceeds as customary coram 
Sanctissimo (vid. p. 99). 

At the Last Gospel the C. non signat altare, 
sed se ipsum tantum (Miss.). At the Et Ver- 
bam caro ... he genuflects towards the Bl. Sacra- 
ment. Meanwhile candles are distributed to the 
clergy; the cross-bearer (a second S. vested in 
a tunic or if the latter is not present, a cleric in 
surplice) enters the choir and after making a 
prostratio to the Bl. Sacrament, takes his posi- 
tion near the processional cross. The C, D. and 
S. genuflect on the platform towards the Bl. 
Sacrament and proceed a latere ad sedilia; the 
D. and S. remove the maniple; the C. both chasu- 
ble and maniple and receives the cope from the 
M. (the other vestments are taken to the sacristy 
either by an Ac. or the sacristan). After dis- 
posing of the maniples, the acolytes immediately 
take their candlesticks, the second S. the cross 
and the latter accompanied by the acolytes takes 
his position at the entrance of the choir, but still 
faces the altar. The C. accompanied by the D. 
and S., who hold the extremities of his cope, 
goes to the middle, where the three make a pros- 
tratio in piano and kneel on the lowest step. 
Then incense is put into the censer (the cus- 
tomary oscida and blessing of the incense being 
omitted )and the Bl. Sacrament is incensed with 
one of the censers; the C. then receives the 
humeral veil and the three ascend, the C. and S. 
kneel at the edge of the platform, while the D. 
goes upon the platform, and turning a little to 
one side genuflects to the Bl. Sacrament, takes 



MAUNDY THURSDAY. 171 

hold of the chalice with his left hand infra 
pedem and his right below, the cuppa, 1 turns to 
the C. and standing presents the chalice to the 
C. who is still kneeling (Caer. Ep.) ; the C. bows 
and receives the chalice with his left hand at the 
knob, and his right hand placed on top; the D. 
places the ends of the veil over the chalice and 
the hands of the C, genuflects on one knee, rises, 
the S. and C. rising likewise; the C. holding the 
Bl. Sacrament turns to the people from his posi- 
tion on the platform, the D. goes to his right, 
the S. to his left. 2 As soon as the C. rises with 
the Bl. Sacrament the singers begin the Pange 
lingua (" statim " Caer. Ep.) , and the Procession 
advances. The cross-bearer accompanied by two 
acolytes precedes, they are followed by singers 
and clerics moving in pairs, each holding a lighted 
candle in the hand on the outer side of the line 
of advance; all except the cross-bearer and the 
two accompanying acolytes, make the prostratio 
in common before the Procession starts; after 
the clerics come the thurifers, who, turning par- 
tially to the Bl. Sacrament, incense It as they 
advance; lastly the C. with the Bl. Sacrament 
between the D. and S., who hold the extremities 
of the cope. The canopy-bearers receive the C. 

1 In general in a manner just reverse of that of the 
C, — the D. should therefore be on the alert and con- 
sider how the C. is to receive the object concerned. 

2 According to Roman usage the C. may, unless a 
Bishop, receive the chalice while standing (having 
first genuflected), just as he does at solemn Benedic- 
tion ; so, too, at the end of the Procession, the C. may 
while standing, present the chalice to the D., likewise 
standing (vid. above, p. 132). 



\J2 PARTICULAR FUNCTIONS. 

outside the choir. — The Procession may not 
leave the church, but it is proper to take the 
longer way within the church. 

The C. may recite the Hymn or Psalms with 
the D. and S. The choir sings as far as the 
Tantum ergo, but may, if need be, begin again at 
Nobis natns, etc. (Mr.). Arrived at the reposi- 
tory, the cross-bearer and acolytes take such a 
position that in returning to the sacristy they 
may be first, and they turn towards the Bl. Sac- 
rament; the Digniores of the clerics stand next to 
the altar. The C. and S. ascend to the upper 
step, the D. goes upon the platform, where he 
kneels on both knees and receives the chalice, — 
with his right hand infra cupparn, and his left ad 
pedem — the C. standing while he presents the 
chalice to the kneeling D. (the latter may stand, 
as in the case above) ; the D. then rises, allows 
the C. to genuflect, and then either places the Bl. 
Sacrament upon the altar (Miss.), or in the tab- 
ernacle immediately (Caer. Ep.), genuflects on 
one knee, returns to the C. who in the mean time 
has, after stepping somewhat to one side, gone 
with the S. to the foot of the altar, and while 
kneeling on the lowest step, has taken off the 
veil. (Under certain conditions the D. may re- 
ceive the chalice at the foot of the steps, a few 
changes being thus required — Carpo, Mr.). 

As soon as the D. takes his position next to 
the C. (or even a little before), the choir sings 
the Tantum ergo (or the O salutaris Hostia also 
— Caer. Ep.). Incense is put into one censer 
only, the one on the Epistle side, and in the man- 
ner usual coram SS.; the Versicle and Oration 



MAUNDY THURSDAY. 173 

de SS. are not sung; the D. goes to the altar, 
genuflects on the platform (always uno genu), 
places the Bl. Sacrament in the tabernacle (or 
according to the method given in the Caer. Ep. 
closes the tabernacle door), genuflects again, 
closes the door (the key being for this purpose 
kept by the M.), 3 and again kneels at the side 
of the C — The candles used during the Proces- 
sion are extinguished and collected as soon as 
the tabernacle is closed and the Genitori Geni- 
toque has been entirely sung. 

All now rise, make a prostratio in piano and 
the C, D. and S. receive their birettas (which 
at an opportune time have been brought from 
the high altar) ; those who return to the sacristy, 
proceed thither via breviore; the two thurifers 
going first, then the cross-bearer with acolytes, 
etc. ; the clerics go to the choir ; — the biretta is 
put on only after leaving the repository (sacel- 
lum). — In passing the high altar a genuflection 
is to be made; but if the Bl. Sacrament has al- 
ready been removed from the altar, the C. takes 
off his biretta and bows profoundly. 

Note. Although the Bl. Sacrament is enclosed in the 
repository, it is nevertheless adored in the same man- 
ner as at the solemn Exposition; hence there are to 
be many lights {Caer Ep.), continuous Adoration 
(Memor. Rit.) and the genuflection is to be made on 
both knees. In a number of places, it is advisable, may 
be even necessary, to preserve the Bl. Sacrament during 
the night in the usual and safer tabernacle. Early the 
next morning the candles are again lighted, the chalice 
transferred to the repository and the adoration continued 
as before. 



3 This observation is made, because in some places 
it has been customary to leave the key in the possession 
of distinguished laics, not without danger of abuse. 



174 PARTICULAR FUNCTIONS. 



§ 3. Vespers. 

Vespers begin as soon as the C. has returned to 
the sacristy; the candles on the high altar are in 
the mean time to remain lighted. The entire 
Vespers are recited (not chanted) by the clerics 
present in the choir ; the Dignior ex clero, in some 
places the C. of the Mass, says the Christus f actus 
est and the Prayer Rcspice, quaesumus while 
kneeling, and in a subdued tone of voice, as at 
the Tenebrae ; so, too, the Miserere. During the 
Procession the ciborium containing the BL Sacra- 
ment is carried to the place prepared for it (vid. 
above, p. 167, Preparations, sub. 5) ; in some lo- 
calities a sort of tabernacle is erected for this 
purpose in the sacristy (Mr.) ; at all events the 
place prepared should akvays be in keeping with 
the purpose. 

§ 4. Rite Observed in Transferring the 
Bl. Sacrament. 

(According to Mart. II, c. 25, n. 61). 

The priest wears a surplice and white stole; 
two acolytes with lighted candles accompany 
him; on both altars two candles are lighted, 
also on both a corporal is spread. The priest 
genuflects in piano, ascends to the altar, opens 
the tabernacle, kneels utroque genu, receives 
the humeral veil, rises, takes the ciborium from 
the tabernacle, places it on the altar takes hold 
of it with his left hand, covers it with the ex- 
tremities of the veil and carries it to the place 



MAUNDY THURSDAY. 175 

prepared; arrived there, he removes the end of 
the veil with his right hand, and with the same 
places the ciborium in the tabernacle, genuflects 
on one knee, removes the veil, shuts the taber- 
nacle, etc. The sanctuary lamp is then extin- 
guished ; the tabernacle may be left open. After 
the stripping of the altars, the holy water may 
be removed from the various fonts of the church, 
if customary. 

§ 5. The Stripping of the Altars. 

The candles remain lighted after Vespers. 
Towards the end of Vespers the C, D. and S. 
vested in alb, the C. and D. in violet stole, the 
three wearing birettas and preceded by the aco- 
lytes, proceed to the altar one behind the other. 
Arrived at the altar all genuflect to the cross, the 
C. alone bowing; then the C. ascends to the 
platform with the D. and S. and waits until the 
Vespers are finished, in case he himself does not 
say the Christus f actus est, etc. He then intones 
the Antiphon Diviserunt, the choir continues and 
says the 21st Psalm standing and after this the 
Antiphon (the Psalm is to be said more or less 
rapidly according as the number of altars to be 
stripped is greater or smaller, for the Psalm is 
never repeated; — Mr. et al.). The C, D. and 
S. may also join in saying the Psalm and after- 
wards the Antiphon, but voce submissiore. If 
no clerics are present in the choir, they have to 
say the Psalm, the S. holding the book for the 
C. Meanwhile the altar is stripped, in which 
the acolytes assist; the altar linen is removed 



I76 PARTICULAR FUNCTIONS. 

first, then the altar cards, flowers, etc. ; the cross 
and candles remain. 

After the high altar has been stripped, the 
proper reverence is made in piano and the C, D. 
and S. then go to the other altars one behind the 
other (if expedient they will go by way of the 
Gospel side — Mer. ) ; they afterwards return to 
the high altar, recite there the rest of the Psalm 
and the Antiphon, and after the appropriate 
reverence return to the sacristy. 

Note. If there are many altars to strip, other priests 
in surplice and violet stole (or even ministri inferiores — 
Mer.) may while reciting the Psalm strip the side altars. 
That this may be done in an orderly and edifying manner, 
the altars in question should be assigned to definite priests 
and acolytes, who are to assist them. 



ARTICLE II. THE RITE WITHOUT MINISTERS. 

Since much under this head agrees with the 
solemn ceremonies, the following points arranged 
according to the Memoriale Ritnum are added 
here (cf. what has been remarked on the solemn 
functions of Maundy Thursday). 

§ 1. The Mass (which, if possible, is to be 
sung). 

a) After the Agnus Dei an acolyte carries the 
second chalice with appurtenances to the altar, 
if the priest has not himself placed it there be- 
fore Mass. The priest places the second Sacred 
Host in the chalice in the manner indicated above. 

b) If there is no second chalice, the priest 
places the second Sacred Host in the purified 



MAUNDY THURSDAY. 177 

chalice just used at Mass and purifies his fingers 
in another vessel. 



§ 2. The Procession. 

a) The C. puts on a white cope; if such is not 
available, he may officiate in alb and stole, — or, 
according to Mer., vested in chasuble, but in 
every case without the maniple. — b) One censer 
is sufficient; two, however, are not prohibited. 
— c) If no singers are present, the C. himself 
begins to sing the Hymn Pange lingua or to 
recite it aloud; the cross-bearer leads the Pro- 
cession, if possible with two acolytes carrying 
candles; then the thurifer, partially turning to 
the Bl. Sacrament as he advances; then under 
the canopy the priest with the Bl. Sacrament; 
at his left an acolyte, holding the extremity of 
the cope. — d) After the C. has placed the Bl. 
Sacrament in the tabernacle on the side altar and 
closed the same, he returns immediately to the 
high altar and, accompanied only by two aco- 
lytes with candlesticks, carries the ciborium by 
the shorter way to the side altar. 

Thereupon, Vespers being omitted, as the 
priest will say them afterwards privately, the 
stripping of the altars takes place. The C. there- 
fore returns to the sacristy, removes the cope 
and white stole, puts on the violet stole and 
then, while saying the 21st Psalm, strips the al- 
tars. 



1/8 PARTICULAR FUNCTIONS. 



CHAPTER VII. GOOD FRIDAY. 

ARTICLE I. SOLEMN RITE WITH MINISTERS. 

§ i. Preparations. 

i. The High Altar entirely devoid of decora- 
tions, no altar cloths, no altar cards nor stand 
for the Missal, no carpet; six candlesticks (not 
of silver — Caer. Ep.) with yellow candles (to 
be lighted shortly before the Procession). In 
the middle of the altar a suitable crucifix veiled 
with a black (Mr. et al.) or preferably 1 violet 
cloth, but in such a manner that the covering may 
be readily removed. If the ordinary altar cross 
is not serviceable for the Adoration, another 
may be placed on the altar in its stead, but it is 
not allowed to have alongside it a second cross, 
intended for the Adoration (cf. Mer. y Miss, and 
Caer. Ep.). Moreover no pictures nor other 
decorations on the altar (Caer. Ep.). Taber- 
naculum SS. Sacramenti sit pariter nudum, vel 
coopertum conopaeo potius violaceo quarn nigro 
(Mer.). A violet veil for the tabernacle may 
be advisable, the better to set off the crucifix. — 

1 " Utrum velum quo crux cooperitur Feria VI. in 
Parasc, possit esse coloris nigri, vel debeat omnino esse 
coloris violacei?" S.R.C. resp.: " Servetur rubrica " 
(Deer. Auth. n. 3535 ad 8). The Caer. Ep., however, 
in the place indicated (II, c. 25, n. 2 5) makes no 
mention of black, but it does mention violet more than 
once, and then in n. 4 continues: Paramenia autcm 
Missae ernnt nigri coloris. 



GOOD FRIDAY. 1 79 

On the platform or second step three violet or 
at least dark-colored cushions (Carpo). 

Note. Anything like sumptuous or showy decoration 
as usually obtains in the case of stately funerals is to be 
avoided ; it is entirely out of harmony with the practices 
of the Church. In fact, the very absence of all decora- 
tion on and about the altar imparts the proper impression 
for Good Friday. 

2. Upon the credence table a white cloth which 
barely covers the top of the table (Caer. Ep.) ; 
upon this, — a folded altar cloth (of such length 
that it will extend but a little beyond the sides 
of the altar — Caer. Ep. II, c. 26, n. 2), the 
Missal on its stand (but no covering on the 
stand), a black veil for the chalice; burse and 
corporal, purificator, a vessel with water for the 
ablutio digitorum, cruets for Mass, the finger- 
towel, two candlesticks with yellow candles (not 
lighted) for the Ac. — No altar cards. 

Near the credence table : The processional 
cross, the image covered with a violet veil; for 
the Adoration of the cross a violet-colored car- 
pet, a violet cushion and a white cloth inter- 
woven with violet silk (Caer. Ep.; — a white 
cloth, Mr.) to be placed upon the cushion. 

3. In the choir: On the Epistle side, the bench 
entirely devoid of ornamentation ("sedilia peni- 
tus nudata " — Caer. Ep.) ; on the Gospel side 
three book-stands for the chanters of the Passion 
(no covering on the stands). 

4. At the repository: The tabernacle key, a 
white humeral veil and candles for the Proces- 
sion; canopy. 

5. In the sacristy: Black vestments; for the 



l8o PARTICULAR FUNCTIONS. 

C. the maniple, stole, chasuble; for the D. the 
maniple, stole, no dalmatic, but the planeta pli- 
cata; for the S. the maniple, no tunic, but planeta 
plicata; for the three deacons of the Passion 
three albs, cinctures, black maniples and the stoles 
usually worn by the deacons; for the S. who 
carries the cross an amice, alb, cincture (no mani- 
ple, no tunic, but the planeta plicata), — if, how- 
ever, the cross-bearer is only in minor orders, 
he wears a surplice only; two censers for the 
Procession. Special attention is called to the fol- 
lowing: Omnes utnntur paramentis nigris, si 
haberi possint, et deficientibus nigris, coloris 
violacei (Caer. Ep. II, c. 25, n. 6). 

§ 2. The Rite. 

Observe: 1. Hac die omittiintiir oscula rernm 
et mantis Celebrant is (Mr.; cf. Caer. Ep. II, c. 
26, n. 2). — 2. After the Lessons of to-day as 
well as after the Prophecies on Holy Saturday 
the response Deo gratias is omitted (Rubr. gen. 
tit. 10, n. 1), so, too, Laus tibi, Christe at the 
end of to-day's Passion (ibid. n. 6). 

a. From the Beginning to the Chanting of the 
Passion. 

Approaching the altar the thurifer 2 goes first 
(without censer), then the two Ac. (without 

2 According to a number of authors the thurifer does 
not go to the altar nozv; at all events he is not to kneel 
immediately back of the C. during the prostration, but 
at the Epistle side, so as not to mar the harmonious 
aspect of the ceremonies. 



GOOD FRIDAY. l8l 

candlesticks), then one behind the other the S., 
D. and C. wearing birettas, at the side of the C. 
the M. (If they should pass the altar of the 
repository, all make a prostratio — the C, D. 
and S. first taking off their birettas). Arrived 
at the high altar all genuflect to the cross (ex- 
cept the C, who bows profoundly). Then the 
C, D. and S. kneel on the lowest step or in 
piano and prostrate themselves either on the sec- 
ond or third step, for the space of time required 
to recite the Miserere; all the others kneel and 
bow. The Ac. go to the credence table imme- 
diately after the genuflection, take the altar 
cloth and spread it upon the altar-table (vid. 
above, Preparations, n. 2), then they kneel down; 
the M. carries the Missal and stand to the altar 
and opens the former. After thus silently pray- 
ing some time, all rise, the cushions are removed, 
the C, D. and S. (without genuflecting) ascend 
to the platform, the C. kisses the altar and goes 
to the book, the D. preceding the C, but some- 
what removed from the altar ; the D. and S. take 
the positions customary at the Introit. When 
the C. begins to read the Lesson, an Ac. or the 
thurifer takes the Missal, goes to the middle of 
the altar, genuflects, proceeds to the Epistle side 
and recites the Lesson in the proper tone, i.e. 
with the drop of five tones at the periods, as in 
the case of the Prophecies on Holy Saturday; 
he then closes the book, genuflects in the middle 
of the altar, returns the book to the credence 
table and proceeds to his regular position. After 
the Tract the D. and S. stand behind the C. in 
the position usual during the Orations; when 



l82 PARTICULAR FUNCTIONS. 

the C. says Oremns, he bows to the cross, ex- 
tends and folds his hands as customary ; after the 
genuflections, however, he raises his hands and 
extends them for the Oration without previously 
joining them (Rit. eel. tit. 5, n. 5). 

As regards the Or emus with Flectamus genua 
and Levate the Missal (ibid.) gives the following 
direction: " Flectamus genua " dicitur a Diacono, 
a Subdiacono vero " Levate/' Mo primum genu- 
flectente, hoe primum surgente, Celebrans vero 
non gennflectit. The D. genuflects only towards 
the end of the Flectamus genua, since, in general, 
as little singing as possible is to be done while 
genuflecting, and in order to avoid having to 
remain kneeling on one knee. 

The S. removes the planeta plicata during the 
Oration, receives the book of Epistles from the 
M. and as usual sings the Epistle, but does not 
afterwards go to the C, but immediately returns 
the book, puts on the planeta plicata and again 
goes to the right of the D. 

b. From the Chanting of the Passion to the Un- 
veiling of the Cross. 

As regards the reading and chanting of the 
Passion, vid. Palm Sunday, p. 154, d), and ob- 
serve the following: a) The C. on this day reads 
the entire Passion as well as the pars Evangclii 
before turning to the chanters of the Passion; 
before the pars Evangelii, remaining at the book 
and bowing profoundly to the cross he says the 
Munda cor (without the Jube Domine benedi- 
cere).— P) After the Passion has been chanted, 



GOOD FRIDAY. 1 83 

the C. again turns to the Missal, the D. goes to 
the credence table (removes the planeta plicata 
and puts it on again only at the Mass of the Pre- 
sanctified), carries the book of Gospels to the 
altar; the S. and Ac. in the meantime remain in 
the middle at the foot of the altar as is usually 
done before the Gospel. The D. says the Munda 
cor at the edge of the platform, rises, takes the 
book of Gospels, descends (without having first 
received the C.'s blessing), genuflects with the 
S. and standing in the usual place, sings the 
last part of the Passion in the tone proper to the 
singing of the Gospel, omitting the sign of the 
cross and the Incensing of the Book; the Ac. 
assist without their candlesticks; the C., as usual, 
faces the D. during the singing of the Gospel ; at 
the end of the Gospel the S. closes the book and 
hands it to an Ac, the D. and S. go to the mid- 
dle, genuflect and stand behind the C. 3 While 
singing the Admonitiones as well as the Oremus 
introducing them, the C. keeps his hands folded 
and does not bow ; however at the Oremus of the 
Orations proper he extends and folds his hands 
and bows to the cross; the Orations are sung 
in tono simpL fer.; vid. Appendix, p. 240 et seq. 

Note. In the later editions of the Missal all the 
Admonitiones with notes may be found at the end of the 
book. 



3 If a sermon is to be preached, it should be done 
now (Caer. Ep. and Memor. Rit,). The C. from his 
position at the Epistle side bows to the cross, while 
the D. and S., as remarked above, genuflect and the 
three then go to the sedilia. 



184 PARTICULAR FUNCTIONS. 



c. Unveiling and Adoration of the Cross. 4 

At the end of the Orations the Ac. spread the 
carpet in a suitable place before the altar, place 
thereon the violet cushion and lengthwise upon 
the latter the white cloth. — After the Orations 
the C. from his position at the book makes a 
reverence to the cross, the D. and S. genuflect, 
and the three (with the C. in the middle) leave 
the altar and go per breviorem ad sedilia or also 
per longiorem (vid. above, p. 50). The C. re- 
moves the chasuble (the S. the planeta plicata) ; 
the three remove the maniples, — preferably just 
before the Adoration of the cross, — this seems 
to be the general interpretation of the Decree 
(S. R. C. n. 2^26 ad 4) — maniptdum esse de- 
poncdum in adoratione cruets; the Missal and 
especially the Caer. Ep. make an evident distinc- 
tion between detectio and adoratio crucis. 
Thereupon C, D. and S. go to the Epistle side 
of the altar in posteriori parte anguli altaris 
(Miss.), the C. and S. (at his left) turn to the 
people, the D. ascends from the side to the plat- 
form, genuflects in the middle of the altar, takes 
the cross reverently (Caer. Ep.) and, holding it 
with both hands and with veiled image turned 
towards the people, proceeds per longiorem (Mr.) 
to the C. and presents it to the latter (omitting 



4 The beauty and impressiveness of the ceremony 
of Good Friday reach their climax in the Unveiling 
and Adoration of the cross ; hence the latter are to be 
performed with the greatest possible care and atten- 
tion. 



GOOD FRIDAY. 1 85 

oscula) and then stands at the C.'s right; an Ac. 
holds the open Missal. The C. receives the cross 
reverently (Caer. Ep.), holds it with his left 
hand, the image turned towards the people, and 
with the assistance of the D. and S., by means of 
his right hand unveils the upper part, but only 
" parum " (Miss.) " usque ad transversum crucis " 
(Caer. Ep.) so that the head does not appear, 
then raises the cross with both hands (the first 
time to the level of the eyes — Mer. ) and sings : 
Ecce lignum crucis, then with the D. and S. — in 
quo, etc. 5 When the C. begins to sing, all rise 
and at the Venite adoremus kneel down (Caer. 
Ep.) and bow their heads; the Ac. closes the book 
and kneels and bows also; the C. alone remains 
standing. — Then the C. ascends to the platform 
with the D. and S. and stands in cornu Epistolae 
(i.e. where he usually says the Introit) ; if ex- 
pedient the three will stand on the platform; the 
C. then unveils the right arm and head of the 
image, raises the cross somewhat higher and in 
a higher tone sings Ecce . . . ; the rest fol- 
lows as before. The C. finally removes the cover- 
ing entirely, the S. immediately hands it to the 
M., the C. raises the cross still higher and in a 
still higher tone sings Ecce . . . After the 
last Venite adoremus, all — even the D. and S. — 
remain kneeling; and the C, unaccompanied (ex- 
cept in case of necessity, when the M. will ac- 
company him), with both hands reverently and 
devoutly holds the cross aloft (Caer. Ep.), the 

5 Two singers may arrange themselves at the side 
of the D. and S. and assist them in singing their parts 
(Mr., Le Vavasseur). 



1 86 PARTICULAR FUNCTIONS. 

image turned towards the people, and carries it 
after the last Venite adoremus (not during it) to 
the place prepared for it ; — arrived there, he 
kneels down, places the cross on the cushion, rises 
and genuflects. As the C. rises, all rise likewise 
and remain standing; the D. and S., however, 
genuflect in their position on the platform, while 
the C. genuflects before the cross, and then w T ith 
the C. between them proceed to the sedilia. At 
the sedilia, the three remove the maniple, sit 
down and take off their shoes (the Rubrics do not 
prescribe this for the D. and S., yet it is custom- 
ary for them to do so). 

Note. It is to the purpose and also advisable to wear 
slippers during this function (cf. Caer. Ep.: C. deponit 
cake os sen crepidas). 

The C, unaccompanied, without biretta and 
with his hands folded, now proceeds to adore the 
cross; approaching the cross, without previously 
genuflecting each time {Miss., Caer. Ep.), and at 
a proper distance removed from the cross he 
kneels on both knees three several times {Caer. 
Ep.), and, bowing his head, says each time some 
prayer similar to the following: Adoramus te, 
Christ e, et benedicimus tibi, quia per s. crucem 
tuam redemisti mnndum (AA.) ; the third Ado- 
ration is made while kneeling immediately in 
front of the cross; the C. kisses the crucifix (as is 
proper, the feet only), rises, genuflects on one 
knee (Deer. Auth. n. 3855 ad 10), and goes to 
the sedilia, where he puts on his shoes, then the 
maniple and chasuble, sits down and covers his 
head. As soon as the C. begins the Adoration 



GOOD FRIDAY. 1 87 

of the cross, the choir intones the Improperia. 
The D. and S. adore the cross immediately after 
the C. has finished doing so (vid. Kunz), or only- 
after the latter has returned to the sedilia. In 
the latter case they remain standing at the sedilia, 
while the C. adores (of course, no birettas). 
They approach the cross side by side, observe the 
same distances, etc., as the C. First the D. and 
then the S. kiss the feet of the crucifix ; both rise 
at the same time, genuflect on one knee, go to 
the sedilia, put on their shoes and the maniple 
(the S. moreover puts on the planeta plicata), 
sit down and cover their heads and in a moderate 
tone of voice, with the C, say the Improperia 
from the Missal, which an Ac. holds for them 
(according to Le Vavasseur it would be prefer- 
able for the D. and S. to alternate with the C. in 
this recitation). 

d. The Order to be Observed in the Adoration 
of the Cross. 

1. Only the Ordinary of the locality precedes 
the C. in the Adoration (Caer. Ep. and Deer. 
S.R.C.). 

2. A visiting Bishop follows immediately after 
the C. In this case the C. remains standing at 
the sedilia after his own Adoration, until the 
Bishop has finished adoring. 

3. All approach the cross in pairs and at simi- 
lar distances. If after the formation of the pairs 
some one remains over, he joins the pair imme- 
diately preceding him (Mer.). 

4. If a large concourse of the faithful be pres- 



r» PARTICULAR FUNCTIONS. 

ent. a priest vested in surplice and black stole may 
place one or more crosses in convenient places: an 
Ac. remains kneeling near the cross ob re 

ucis ct : rdi) ). In some 

iities ( e.g. in the United States | one or more 
priests in surplice and black stole go to the com- 
munion railing and present the crucifix to the 
faithful to kiss i carrying a white cloth with 

rich to wipe the crucihx). 

After the Unveiling of the cross an Ac. takes 
the veil off the processional cross and the sac- 
risran uncovers the crosses i not the pictures' 
of the side altars. The S. who is to carry the 
processional : : ':ss, vests during the Adoration 
towards its : :nes into the choir. 

Towards the end of the Adoration if the cross 
the candles on the altar and credence table are 
lighted (Caer. Ep m ). The D. takes off his bi- 
retta. rises (with the S.. who remains standing). 
5 to the credence table, rakes the burse and 
purine:.:::' and, with the customary reverence to 
the C. ascends a latere to the altar, genuflects >n 
the platform in the direction : J the cross, goes 
to the middle of the altar, spreads the corporal 
and lays the purificat r beside it; at the same 
time the M.. genuflecting towards the cross* car- 
ries the book :: the Gospel side ar :s it next 
to the corporal; then the D. and M. genuflect 
together tc the cross and descend . \ to their 
es. The D. and S. again take their sea:s. — 
The M. carries the vase, intended for the pur: ly- 
ing of the lingers, to the altar. 

At the end if the Adoration the D. and S. 
n rise, but the latter remains at the 



GOOD FRIDAY. 1 89 

the D. goes to the cross (accompanied — if need 
be — by the M.), genuflects, kneels down, takes 
the cross and reverently (Miss, and Caer. Ep.) 
carries it to the altar, keeping the image of the 
crucifix turned towards the altar (AA.); Q he 
places it in an upright position on the altar, genu- 
flects and returns by the shortest way to the C. — 
When the D. kneels down to take the cross, all 
rise with the C. and kneel until the D. has placed 
the cross upon the altar (Caer. Ep.). The aco- 
lytes now remove the cushion and carpet (and 
not while the D. carries the cross to the altar). 
If other crosses have been set up for the devotion 
of the faithful, they are removed after the Adora- 
tion by priests wearing surplice and black stole. 

e. The Procession. 

The C, D. and S. then go to the middle of the 
altar, the cross-bearer with two Ac. carrying can- 
dlesticks, stands behind them. All (excepting 
always the cross-bearer and the two Ac.) genu- 
flect to the cross (the C, D. and S. taking off 
their birettas while doing so), and the Proces- 
sion advances; the cross-bearer between the two 
Ac. goes first, the clergy follow and finally, one 
behind the other and wearing the biretta, the S., 
D. and C. 

Note. The Caer. Ep. (II, c. 25, n. 29) allows the Bishop 
to put incense into the censer even before the Procession. 
But — a) the Missal says nothing about the matter; — b) 

6 If, however, the cross has been merely placed upon 
the altar steps, the D. will carry it in the manner he 
takes hold of it, i.e. turned towards himself. 



I90 PARTICULAR FUNCTIONS. 

in c. 26 the Caer. E~ itself is silent on the subject; 
— c) hence prominent rubr:::?:- as _r :.. Mer. f Fal. make 
no mention of the presentation of incense before the Pro- 
cession; consequently. Mr. does not allow the thorifers 

to take part in the Procession on its way to the repository 
(where the Procession proper begins — Gaz.), but per- 
ry its them to go thither beforehand. 

The Procession a \va\ ces to the chap \s:- 

tory pet viam breviorem. Arrived there, the 
cross-bearer with the two Ac. remains standing 

in such a position that they may be first in order 
when the Procession starts on its return to the 
high altar : — all the rest kneel down, those who 
arrive last arranging themselves nearest to the 
altar. On entering the C. D. and S. take on 
their birettas 1 the M. seeing to it that the birettas 
are taken to the high altar >. make a prostratio in 
piano, kneel on the lowest step and remain pray- 
ing for a short while I Caer. Ep. |. In the mean 
time the candles intended for the Procession are 
lighted: the D. ascends to the platform, genu- 
flects, :pens the tabernacle, but does not remove 
the Bl. Sacrament, genuflects again and returns 
to the side of the C Incense is then put into 
both censers and with one only is the Bl. Sacra- 
ment incensed. After the Incensation the M. 
places the veil on the C.'s shoulders, the three 
then ascend, the C. and S. going only as far as 
the upper step, where they kneel : the D. goes 
n the platform, and. turning somewhat to one 
side, genuflects, takes the chalice containing the 
Bl. Sacrament from the tabernacle — holding it 
with his right hand infra cuppam, and with left 
infra pedem — and thus reverentl mts it to 

ding C. Caer, Ep. and covers the chal- 



GOOD FRIDAY. I9I 

ice and the C.'s hands with the extremities of the 
veil ; 7 — the C. receives the chalice with the ends 
of the veil, holding the knob of the chalice in his 
left hand and placing his right hand upon the 
paten, then rises, allows the D. to genuflect to the 
Bl. Sacrament and turns to the people. The D. 
and S. at the same time change places, the D. 
going to the C.'s right and the S. to his left. 
When the C. turns to the people the singers in- 
tone the Hymn Vexilla Regis. 

The Procession returns to the high altar per 
viam longiorem; the cross-bearer with the two Ac. 
goes first, then the singers, clergy and candle- 
bearers (eight or ten, according to the Caer. Ep.), 
after these the two thurifers, then the C. between 
the D. and S. under the canopy (outside the chap- 
el or repository). Arrived at the altar, the cross- 
bearer places the processional cross near the cre- 
dence table and goes to the sacristy ; the Ac. pro- 
ceed to the credence table, place the candlesticks 
thereon and kneel down; the rest kneel on both 
sides of the choir and, turning somewhat in the 
direction of the altar, remain kneeling with 
lighted candles until the C. has received the Sa- 
cred Particles at the end of the Mass of the Pre- 
sanctiHed; the candles are then extinguished, all 
rise and remain standing until the conclusion of 
the ceremony {Mr., de Herdt). 

When the C. reaches the altar after the Proces- 
sion, the D. kneels down before him, removes the 
extremities of the veil from his hands and the 



7 The D. may also while standing- present the chalice 
to the C, who is likewise standing; vid. above, p. 171, 
Note 2 . 



192 PARTICULAR FUNCTIONS. 

chalice and, while kneeling either at the foot of 
the altar or upon the platform, receives the chal- 
ice containing the Bl. Sacrament from the hands 
of the C, who meanwhile remains standing; the 
D. rises immediately s and waits until the C. 
kneels on the step and adores the Bl. Sacrament; 
he then reverently places the chalice on the altar, 
and, without genuflecting again, removes the silk 
ribbon and arranges the veil on the chalice (as at 
the commencement of Mass), genuflects and goes 
to the side of the C, who in the mean time has 
taken off the humeral veil. Then the C. puts in- 
cense into one of the censers without, however, 
blessing it, the S. standing in the usual position; 
while the C. incenses the Bl. Sacrament, the D. 
and S. hold the chasuble. One of the thurifers 
may now return to the sacristy, one alone being 
necessary. 

f. Mass of the Presanetified. 

The C. ascends to the platform with the D. and 
S. where the three genuflect, the S. then goes to 
the right of the D. where he again genuflects 
(according to the General Rule, p. 47). 

a) Offertory. The acolytes go to the cre- 
dence table for the wine and water; the D. takes 
the veil off the chalice (the M. carrying it to the 
credence table), then the paten and pall, and 
holding the former with both hands (Mer.) ex- 
tends it towards the C. who, taking the chalice, 
allows the Sacred Host to glide gently upon the 

s Or as stated above, p. 172, he may receive the chal- 
ice standing. 



GOOD FRIDAY. 1 93 

paten and places the chalice upon the corporal to- 
wards the Epistle side; if the C. has touched the 
Sacred Host, he purifies his fingers immediately 
in the vessel prepared for that purpose. The D. 
presents the paten to him; the C. takes it with 
both hands, and while thus holding the paten 
places the Sacred Host on the corporal towards 
the front of the altar (without previously mak- 
ing the sign of the cross) ; the paten, however, 
because it is not purified, he places on the cor- 
poral to the right. The D., without removing or 
purifying the chalice, pours wine into it, the S. 
pours the water (without the customary blessing 
and prayer) ; after returning the cruets, the S. 
genuflects and goes to the left of the C, where he 
again genuflects. The D., without first wiping 
the chalice, presents it to the C, who immediately 
places it upon the corporal; the D. puts the pall 
upon the chalice. 

b) Incensation. Incense is now put into the 
censer (the usual blessing and oscula being omit- 
ted), in doing which the C, D. and S. will step 
a little to one side. According to the Miss., 
Caer. Ep. and Deer. Auth. n. 2003, the Incensing 
is conducted in the following manner : The three 
genuflect, then the C. incenses the Oblata as usual 
(hence he says Incensum istud, etc.), genuflects, 
and standing, as customary, incenses the cross, 
genuflects and incenses the altar, saying as he does 
at High Mass : Dirigatur, Do mine, etc., and genu- 
flecting each time he passes before the Bl. Sacra- 
ment; he then returns the censer, saying the 
Accendat, etc. ; he is not, however, incensed ; in 
fact, no one is incensed, but the D. immediately 



194 PARTICULAR FUNCTIONS. 

returns the censer to the thurifer. Even the Bl. 
Sacrament is not to be incensed after the Incensa- 
tion of the Offerings (since the latter Incensation 
is intended for the Bl. Sacrament). 

After the C. has returned to the D.. he goes 
to the Epistle side in planum to wash his hands, 
in doing which he faces the people (without 
turning his back to the Bl. Sacrament — Caer. 
Ep.) ; the D. and S. perform their parts as at the 
solemn Requiem Mass (rid. p. 114) ; the C. does 
not say the Lavabo while washing his hands 
(nihil dice us — Cacr. Ep.). The C. then returns 
to the middle of the altar, the D. stands behind 
him on his step, while the S. is in piano; the 
three genuflect in the middle,, the C. mediocriter 
inclinatus, says submissa, scd intelligibili voce 
(Caer. Ep.), the Prayer In spiritu humilitatis. 
Then he kisses the altar, genuflects, and turning 
as is usual in the Mass coram SS°, says Orate 
fratres (the rest being said quietly) ; the Suscipiat 
is not said. 

c) Elevation. The D. takes his position at 
the book until the C. begins the Pater Noster, 
when he genuflects and goes behind the C. The 
latter, with his hands folded, sings the Orenuis. 
Praeceptis sahitaribus, etc., then with his hands 
extended (Mr. et al.) the Pater noster as given 
in the Missal, and at the end of the latter 
quietly answers Amen; then he says aloud and 
in tono recto, Libera nos, quaesumus (his hands 
still extended — A/1.), but does not make 
the sign of the cross with the paten. The choir 
answers Amen (Caer. Ep.). Towards the end 
of the latter Praver the D. and S. kneel at the 



GOOD FRIDAY. 195 

edge of the platform. The C. genuflects, places 
the paten under the Sacred Host, and holds the 
paten with his left hand, which he rests upon the 
altar and keeps there, while with his right hand 
he elevates the Sacred Host (over the corporal) 
beyond the level of his head (Caer. Ep.). At 
this Elevation the D. and S. do not hold the C.'s 
chasuble, nor is the Bl. Sacrament incensed; the 
sign may be given with the clapper. 

As soon as the C. lowers the Sacred Host the 
D. and S. rise and without genuflecting go to the 
side of the C. ; the D. uncovers the chalice, the 
C, zvithout genuflecting after the Elevation, im- 
mediately divides the Sacred Host over the chal- 
ice into three parts, of which he allows one part 
to drop into chalice as usual, yet omitting the 
sign of the cross and Prayer (Caer. Ep.) ; the 
Agnus Dei and Pax are likewise omitted (the C. 
keeps his thumb and forefinger joined as at the 
Consecration). 

d) Communion. The C. says only one 
Prayer, Perceptio Corporis, the D. and S. change 
places and then genuflect with the C. ; the latter 
with profound humility and reverence (Caer. Ep. 
and Miss.) says Panem coelestem, etc., Domine, 
non sum dignus, etc., as customary, and com- 
municates. The S. then uncovers the chalice, the 
three genuflect (or do not, according to Falise) ; 
the C. collects the fragments as usual and, hold- 
ing the paten below his chin, receives the Sacred 
Particles with the wine, without prayer (Caer. 
Ep.) and without previously making the sign of 
the cross with the chalice (Mer.). Thereupon 
the S. pours wine and water upon the C.'s fin- 



I96 PARTICULAR FUNCTIONS. 

gers: the latter does not say the Corpus titum, 
etc. : the C. then dries his lingers, receives the 
Ablution, and then, making a medium bow of the 
body and holding his hands folded before his 
breast and not resting them upon the altar, he 
says in a distinct tone of voice the last Prayer 
Quod ore sumpsimus. — Thereupon the D. closes 
the book, removes it from the middle of the altar 
1 an Ac. takes it away), and, genuflecting in the 
middle, proceeds directly to the Epistle side of 
the altar, while the S. carries the pall to the Gos- 
pel side, and as usual covers the chalice: — or, if 
the D. wore the planeta plicato at the beginning 
of the ceremonies, he goes to the credence table, 
removes the stola latior and puts on the planeta 
plieaia and returns to the right of the C. : the S. 
carries the covered chalice to the credence table. 
goes to the middle of the altar, genuflects and 
goes to the C.'s left: the latter meanwhile has 
remained in his position with his hands folded. — 
The C, D. and S. then descend to the foot of the 
altar, genuflect to the cross, put on their birettas 
and go to the sacristy. The six candles on the 
altar remain lighted, because the Vespers are to 
be recited immediately after ( as on Maundy 
Thursday ). After the ceremonies the altar is 
again stripped (by the sacristan). 

ARTICLE II. THE RITE WITHOUT MINISTERS. 

a. From the Beginning to the Unveiling of the 

Cross. 

1. The C. after making a profound bow of 
the body, kneels in piano and prostrates himself 

upon the altar steps. 



GOOD FRIDAY. 197 

2. The C. says the Orations and reads the Les- 
sons, as given in the Missal ; at the Flectamus 
genua he makes a genuflection and the server an- 
swers Levate; at the Oration after the Flectamus 
genua, he raises his hands and extends them 
without previously folding them ; — vid. above, p. 
182. According to the Memor. Rit. the entire 
Passion is to be read at the Epistle side. 

3. The sermon, if there be any, is to be 
preached after the Passion has been read and be- 
fore the Orations. 

b. The Unveiling of the Cross and Procession. 

1. Towards the end of the Orations the aco- 
lytes prepare the carpet for the Adoration of the 
cross, in the manner mentioned above, p. 184. 

2. The C. goes to the credence table or to the 
sedilia and removes the chasuble; he then goes 
to the middle of the altar, where after profoundly 
bowing his head, he takes the cross (just as the 
D. did above) and, descending to the foot of the 
altar at the Epistle side, he faces the people; 
thereupon the Unveiling of the Cross follows in 
a manner befitting the solemnity of the Rite ; if 
customary, the C. may sing the Ecce lignum 
crucis; and then with the acolytes or alone : in 
qvio salus . . . After the C. has placed the 
cross upon the cushion, he goes to the bench 
at the Epistle side of the altar, takes off his shoes 
and proceeds to adore the cross. While the peo- 
ple adore the cross, the C, either alone or with 
the acolytes, recites the Improperia, sitting mean- 
while and wearing his biretta. Towards the end 



I98 PARTICULAR FUNCTIONS. 

of the Adoration the book is carried to the Gos- 
pel side, the burse and the corporal brought to the 
altar; the C. thereupon carries the cross to the 
altar. 

3. As regards the Procession the same obser- 
vations hold as for Maundy Thursday; it ad- 
vances to the chapel (repository) per viam brevi- 
orem and returns to the high altar per longiorem; 
— the Hymn is the Vexilla Regis. 

c. Mass of the PresanctiHed. 

As in the case just described, including the 
Incensing of the Offerings (vid. p. 192). 

d. Removal of the Ciborium. 

The ciborium is removed from the small taber- 
nacle and taken to an altar prepared for the pur- 
pose or to the sacristy (cf. above, p. 174). 



CHAPTER VIII. HOLY SATURDAY. 

PRELIMINARY REMARKS. 

To understand the liturgy of Holy Saturday 
aright, it is well to bear in mind that this day is 
the Vigil of Easter, and hence in former times 
the ceremonies occurred at a later hour in the 
evening. 

As a calendar day, Holy Saturday — the day 
on which our Lord lay in the grave — has no 



HOLY SATURDAY. 1 99 

proper Mass ; and though, as the practice of the 
church now is, the Rite is celebrated in the morn- 
ing, no other Mass may be said afterwards, even 
were the Feast of the Annunciation to fall on 
this day, the latter Feast being in such a case 
transferred to the Monday following Low Sun- 
day, non obstante quacumque consuetudine in 
contrarium {Deer. Auth. n. 1822 and n. 2616 ad 
3; cf. Rubr. spec. nov. ad d. 25. Mart.). 

The ceremonies of this day commemorate a 
twofold circumstance; the glorious Resurrection 
of our Lord and the Baptism of the Catechumens 
(signifying their spiritual resurrection to new 
life in Christ); — cf. the Oration said at the 
Mass: hanc sacratissimam noctem gloria domin- 
icae resurrectionis Must r as — nova familiae tuae 
progenies. 

Hence the significant liturgy: The Blessing 
of the Nezv Fire — symbolizing Christ the cor- 
ner-stone, the Source of all light ; the Blessing of 
the Paschal candle and the chants of praise, com- 
memorating the glorious Resurrection of our 
Lord, the true Pillar of Fire (columna), which 
leads the baptized from the slavery of Satan into 
the kingdom of God; the tzvclve Prophecies, 
which recount the wonderful dealings of God 
with mankind and as it were foretell the accom- 
plishment of the greatest of all of God's works 
in Christ; the solemn Blessing of the Baptismal 
Water, which receives its life-giving efficacy from 
the Holy Spirit; that venerable processional 
Prayer, the Litany of All Saints; the Mass, whose 
simplicity reminds us of the early days of the 



200 PARTICULAR FUNCTIONS. 

Church, and whose Prayers indicate the noc- 
turnal celebration of these Mysteries. 

ARTICLE I. SOLEMN RITE WITH MINISTERS. 
§ i. Preparations. 

i. In the church, a) High Altar: Six white 
candles (to be lighted immediately before the 
Mass), the cross unveiled, but the pictures still 
covered ; three altar cloths as usual ; carpet ; as 
yet no altar cards; Missal open, but no white 
covering on the stand. 

b) Nearby — " regulariter in latere Evangelii 
vel alibi pro situ loci " (Caer. Ep.) a candlestick 
with the Paschal candle (the latter may be suit- 
ably ornamented, e.g. with a cross where the five 
indentations are made, with an image of the risen 
Saviour, etc. ) ; — also near at hand a foot-stool, 
in case it is needed while fixing the grains of 
incense in the candle 1 ; a candle-extinguisher and 
taper in the place where the Gospel is usually 

1 Strictly speaking it is not necessary to renew the 
Paschal candle every year ; this is required only in case 
the part left from the preceding year is not sufficient 
to last during the entire Paschal Season, and it must 
either be renewed or restored (Deer. Auth. n. 3895 
ad 1). The Benedictio cerei, as far as the D. is con- 
cerned, is precisely a chant of praise, while the Blessing 
of the grains of incense by the C. is considered by many 
as the Blessing proper of the Paschal candle ; — cf. 
Ephem. lititrg. 1902, 411 and Kirchenlexikon, IX 2 , 
1 134, Vigil of Easter. Hence the grains of incense 
must be blessed anew every year. — As regards the 
times when the Paschal candle is to be lighted, vid. 
p. 216. 



HOLY SATURDAY. 201 

sung, a book-stand for the singing of the Exsul- 
tet, " covered with a cloth of white silk or em- 
broidered with gold" (Caer. Ep.) ; the book 
from which the Exsultet is to be sung is on the 
credence table (according to the Missal, the D. 
himself places the book on the stand, when he 
proceeds to chant the Exsultet) ; a second stand, 
without covering, for the reading of the Prophe- 
cies. The altar cloths are placed on the other 
altars also (Miss, and Caer. Ep.) either early in 
the morning or after the services the evening be- 
fore; the Caer. Ep. makes no mention of festive 
decorations, but simply: " in reliquis " (i.e. be- 
sides the Paschal candle and the book-stand for 
the chanting of the Exsultet) ornatur ecclesia, 
altar e, abacus et chorus " prout in Dominicis Ad- 
ventus et Quadrages." (II, c. 27, n. 2.). 

On the credence table a white cloth as usual; 
upon it the articles required for High Mass, altar 
cards, the book for the chanting of the Exsultet; 
nearby three cushions (to be used during the 
Litany). — -The violet chasuble and maniple for 
the C. are preferably placed on the bench. The 
acolytes' candlesticks are on the credence table 
only in case the Blessing of the Font occurs; 
otherwise they are left in the sacristy. 

2. In the vestibule of the church (" foris ec- 
clesiam " — Miss.; "in sacristia vel in alio loco 
decenti et consueto " — - Caer. Ep.), a chafing-dish 
— the fire, however, is not enkindled by the 
priest, but by the sacristan by means of a spark 
struck from a flint or other stone before the cere- 
monies commence; — nearby a pair of tongs with 
which to put the coals into the censer; further- 



202 PARTICULAR FUNCTIONS. 

more, the rod with the triple candle, the latter 
according to long established usage is but one 
candle from which the three project. The rod 
may be decorated with flowers. Nearby matches 
and a small candle ( or. if preferred, a small lan- 
tern, lest the light should be extinguished in re- 
turning to the church). — On a side table covered 
with a white cloth, a white stole, dalmatic and 
maniple for the D. ; a book-stand with open Mis- 
sal, to be used during the I lessing of the Firr 

;. In the sacristy: White vestments for the 
High Mass : the processional cross, censer, holy 
water and aspergill: the Ave grains of incense >n 
an ornamented plate. The grains must be really 
formed of incense and not of wax ; otherwise they 
cannot be validly blessed; it is proper to orna- 
ment them, e.g. to gild them. Furthermore, an 
amice, alb, violet stole, cope for the if no 

cope is available, he wears the stole, but in no- 
wise the chasuble) ; violet stole I no manipk 
for the D. ; for the S. only the alb and cincture ; 2 
for the D. and S. the planeta plicata, which they 
wear at the following time- : 

D. : i. From the commencement of the cere- 
monies until after the Bles- u ig :: the New Fire, 
when he puts on the white vestments : 2. after 
the Exsultet until the Litany. 

S. : From the commencement until the Litany. 

4. For the Blessing of the Baptismal Font: 
The font is to be thoroughly cleaned and filled 
with fresh water: nearbv one or more vessels, :: 



2 In the oletr Missals the following is read: the 5. 
" tunicella viol, colons indutus TT ; in the later authen- 
tic editions, only: S. cum cruce." 



HOLY SATURDAY. 203 

receive the blessed water intended for the people. 
If a rather large quantity of water is desired, it is 
better to fill a larger vessel with water instead of 
the font, and before putting in the holy oils to 
pour the water from the vessel into the font. A 
credence table covered with a white cloth is to be 
near at hand in a suitable place ; upon it a water- 
pitcher, a basin, some pieces of bread without 
crust, a towel for the C. ; the chrism and the oil 
of catechumens ; the Missal, open ; a cloth to wnpe 
the rim of the baptismal font; a finer cloth with 
which to wipe the Paschal candle ; a surplice and 
violet stole for the priest who performs the cere- 
mony of Aspersion; the empty holy water vase 
with aspergill. 

§ 2. Rite. 

N. B. In receiving and presenting censer, as- 
pergill, biretta, etc., the D. again kisses the C.'s 
hand and the object presented or received. 

a) The Blessing of the New Fire. The fol- 
lowing is the order to be observed in going to the 
vestibule: First three acolytes, one with the holy 
water, another with the censer and incense-boat, 
another with the grains of incense ; the three pro- 
ceed together. Then the S. (in alb and without 
maniple) with the cross and alone (there are no 
candle-bearers) ; then the clergy, and lastly the 
C. ; at his left is the D. in alb and stole, but not 
wearing the maniple; he does not hold the C.'s 
cope; both wear the biretta (the biretta of the S. 
is taken to the bench in the choir). — All pause 
before the high altar and genuflect to the cross, 



204 PARTICULAR FUNCTIONS. 

excepting the S., who makes no reverence at all, 
and the G, who (dicta Nona) only takes off his 
biretta and bows his head profoundly. 

Arrived at the vestibule the S. stands at the 
door, facing the high altar, at all events in such 
a way that both he and the cross are turned in 
the direction of the C. The latter takes his po- 
sition at the book and opposite the cross. The 
C. and D. (the latter at the C.'s right) take off 
their birettas and the D. hands them to the M. or 
an Ac. The M. stands at the C.'s left, the aco- 
lytes at the D.'s right. The C. " blesses the New 
Fire and the five grains of incense, but does not 
sing the Prayers of the Blessing, but merely re- 
cites them" (Caer. Ep. II, c. 28, n. 1); the D. 
makes the responses. At the Oration Veniat 
quaes., which is said without the Oremus, the Ac. 
with the grains of incense steps forth. In the 
mean time the thurifer takes some of the coals 
from the blessed fire and places them in the cen- 
ser. After the last named Oration the C. puts 
incense into the censer (D. : Benedicite, Pater 
Rev.; C. : Ab Mo benedicaris, etc., with the bless- 
ing). Then the C. sprinkles the grains of in- 
cense and the fire with holy water, either both 
together three times, or each separately three 
times, saying the Asperges me; he incenses them 
in like manner. — The D. now makes a reverence 
to the C. and proceeds to remove the violet stole 
and to put on the white maniple, white stole, and 
dalmatic. Incense is again put into the censer 
in precisely the same manner as before (this is 
intended for the Procession and the Exsultet). 
The D. takes the rod with the triple candle with 



HOLY SATURDAY. 205 

both hands and an Ac. lights the small candle (or 
the small lantern) with a match which he first 
ignites at the blessed fire — for the lamps in the 
church, which are still extinguished, are to be 
lighted with the blessed fire (Miss.). The sac- 
ristan carries the violet stole and the D.'s biretta 
to the altar, as well as the pedestal for the rod 
with the triple candle. 3 

b) In going to the altar the thurifer leads, to 
his right is the Ac. with the grains of incense, 
the S. follows with the cross, then the D., at his 
side an Ac. with the lighted candle, last of all the 
C, who alone wears the biretta; the M. is at the 
side of the C. As soon as the C. has entered the 
church, the D. pauses, lowers the rod and allows 
one of the candles to be lighted, then kneels on 
both knees (or genuflects merely on one knee) 
and sings Lumen Christi; all the others, including 
the C, kneel with him (cf. Caer. Ep. II, c. 27, n. 
7 : Omnes et Episc. gen. ) ; of course the C. takes 
off his biretta while doing so. All, there- 
fore, rise immediately before singing Deo gratias 
(Caer. Ep.). The second candle is lighted and 
Lumen Christi sung the second time in the 

3 According to some the S. is to put on the maniple 
now (being supported in their opinion by what the 
Caer. Ep. says in II, c. 28, n. 1). But since in the pre- 
ceding c. 27, n. 12 it is expressly stated that the S. is 
to put on the maniple when the C. puts on his, i.e. be- 
fore the Prophecies, it is the opinion of Mer., that 
either an error has crept into the text or that both 
methods are allozved; but he thinks it is preferable and 
with right, that the S. should not as yet wear the man- 
iple, inasmuch as he is still acting as cross-bearer and 
because the C. is not wearing his. 



206 PARTICULAR FUNCTIONS. 

middle of the church; the third time in front of 
the altar (Miss.). The Ac. extinguishes the 
small candle and the D. hands him the rod with 
the triple candle. They then arrange themselves 
in the following positions : The thurifer steps in 
the direction of the Gospel side; at his right is 
the S. with the cross; the Ac. with the triple 
candle and at his right the Ac. with the grains 
of incense take the corresponding position on the 
Epistle side of the altar; in the middle is the C. 
with the D. at his right; the D. receives the C.'s 
biretta and gives it to the M. The C. bows to 
the cross, ascends to the platform, kisses the altar 
and, going to the Epistle side, turns to the altar 
(Miss.). Incense is not put into the censer. 
The D. goes to the credence table for the book 
(or he receives it), genuflects in the middle of 
the altar and kneels at the edge of the platform 
near the C. (Mer. et al.), omits the Munda cor, 
but says the Jubc domnc . . ., the C. : Dom- 
inus sit in corde tuo et in labiis tuis, ut digne 
et competenter annnnties suum Paschale praecon- 
ium. In nomine Patris, et Filii f et Spiritus 
Sancti. Amen, making the sign of the cross, 
but not extending his hand to be kissed (Caer, 
Ep.). The D. rises and, turning to his left, goes 
to the right of the S. at the foot of the altar; all 
genuflect, except the S. with the cross and the 
Ac. with the triple candle, and proceed to the 
Gospel side for the singing of the Exsultet, ob- 
serving the following order : The thurifer and at 
his left the Ac. with the grains of incense go 
first; then the S. with the cross and at his left 



HOLY SATURDAY. 2QJ 

the Ac. with the triple candle; then the D. with 
the book (the M. remaining near him). 

c) The Exsultet. The D. places the book on 
the stand and incenses it as at the Gospel 
(Miss.); at his right side are the S. (with the 
cross turned toward the C. ) and the thurif er ; im- 
mediately next to him at his left the Ac. with 
the triple candle and then the Ac. with the grains 
of incense — vertentes fades prout ipse Diaconns 
(Caer. Ep. II, c. 2j, n. 10). — The clergy and 
faithful stand as is customary during the Gospel, 
the C. faces the D., as soon as the latter begins 
to sing. 

Note. Of the various positions assigned by rubricists, 
those are selected which agree with the text of the Miss. 
and Caer. Ep. and are authorized by the decision of the 
S. R. C, given 29 May, 1900, Urgell. ad 3. The fact of 
the S.'s holding the cross turned in the direction of the C. 
— hence in a direction different from the one in which he 
himself is facing, is indeed a departure from the General 
Rule, and for this very reason expressly mentioned by the 
Caer. Ep. (" S. cum cruce versa ad Episcopum "). 

After the words curvat imperio, the D., accom- 
panied by the M. and the Ac. with the grains of 
incense, goes to the Paschal candle and himself 
fixes the grains in the candle in the order indi- 
cated in the Missal. The Ac. places the plate on 
the credence table and takes the small candle. 
After the words rutilans ignis accendit the D., ac- 
companied by the Ac. with the triple candle, goes 
to the Paschal candle and lights it with one of 
the three candles. 4 At the words apis mater 

4 It would be well to saturate the wick of the Pas- 
chal candle beforehand with kerosene or with a mix- 
ture of turpentine and wax, so that the D. may have no 



208 PARTICULAR FUNCTIONS. 

eduxit, the D. pauses until the Ac. has lighted the 
nearest lamp in the church; the remaining ones 
are lighted by the sacristan. 

The name of the Pope and of the Bishop (even 
of Regulars) is to be inserted in what follows: — 
the entire passage beginning with the Respice to 
Per eundem, etc., is according to the Deer. gen. 
n. 3103 ad 3 to be omitted. 

At the end of the Ex suit et the D. closes the 
book; the S. gives the cross to an Ac, the D. and 
S. go to the altar and, after genuflecting, proceed 
to the sedilia. The C. at the same time bows to 
the cross from the position he has just been oc- 
cupying and goes a latere ad sedilia. There they 
change their vestments; the S. puts on the violet 
maniple; the D. the violet maniple, stole ( plane ta 
plicata) ; the C. removes the cope and puts on the 
violet maniple and chasuble (if the Blessing 
of the Baptismal Font does not occur, the cope is 
taken to the sacristy) ; a book-stand with the 
book containing the Prophecies is placed in the 
middle of the choir. 

d) The Prophecies. The C, D. and S. imme- 
diately proceed to the altar a latere (without 
making a reverence) and take their positions as 
at the Introit; at the end of each Prophecy (or, 
as required, at the end of the Tract) the D. and 
S. take the position customary during the Ora- 
tions, then they return each time to the position 
previously occupied (i.e. as at the Introit). The 
C. lays his hands upon the book during the read- 
difficulty in lighting it. So, too, the Ac. who is to light 
the sanctuary lamp should thoroughly inform himself 
how it is to be done. 



HOLY SATURDAY. 20Q 

ing of the Prophecies (the Deo gr atlas is not 
said). At the beginning of the Orations he folds 
his hands and extends them as usual. Concern- 
ing the Flectamus genua, etc., vid. above, Good 
Friday, p. 182. If the Prophecies are sung in 
the front part of the choir, the M. makes a bow 
to the first chanter ; the latter takes off his biretta, 
rises and follows the M. to the book, genuflects 
to the cross, lays his hands upon the book and, as 
soon as the C. begins to read, chants the Proph- 
ecy in a distinct and dignified manner, yet withal 
quite rapidly (Mer.). He remains at the stand 
until the Fleet amtts genua, genuflects with the 
rest, and, accompanied by the M., returns to his 
place. The M. immediately invites the second 
chanter to go to the book, etc. (In many places 
it is customary to cease chanting as soon as the 
C. has finished reading the Prophecy; the S. R. 
C. has disapproved this practice in the cathedral 
of Chile — Deer, aitth. n. 3104 ad 8). 

e) Blessing of the Baptismal Font. During 
the last Oration the candles of the acolytes on 
the credence table are lighted. After the Ora- 
tion the C. makes a reverence to the cross from 
his position at the book, the D. and S. genuflect, 
and with the C. between them go per breviorem 
or longiorem ad sedilia (vid. above, p. 184; also 
p. 50), where the C. removes the chasuble and 
maniple and puts on the violet cope ; the D. and S. 
also remove the maniple. Meanwhile the Ac. 
take their position in the middle and face the 
altar; nearest the altar is the thurifer; behind 
him, an Ac. carrying the cross and accompanied 
by two other Ac. with candlesticks (candles 



2IO PARTICULAR FUNCTIONS. 

lighted); — the S. does not carry the cross, 
because, according to the Miss, and Caer. Ep. II, 
c. 28, n. 7, he is to accompany the C; last of all 
the Ac. with the Paschal candle. 

The Procession now advances in the direction 
of the baptistery. All genuflect to the cross (the 
cross-bearer, the Ac. with candlesticks and the 
one carrying the Paschal candle excepted), — the 
C. merely bows his head, removing his biretta as 
he does so. The Ac. with the Paschal candle goes 
first, the cross-bearer between the two Ac. with 
candlesticks follows, then the clergy, and finally 
the C. between the D. and S., who hold the C.'s 
cope; only the latter three wear the biretta. On 
the way to the baptistery the Tract Sicut cervus 
is sung. Arrived there the C, D. and S. take 
off their birettas; the positions they are to take 
will depend on the nature of the place; at all 
events, however, the cross-bearer stands opposite 
the C, the D. and S. at the C.'s side, the Ac. 
with the Paschal candle near the D. 

The C. says the Prayers from the Missal, 
which is either on a book-stand or is held by an 
Ac. ; the Orations are sung in tono simpl. feriali, 
and during them the C. keeps his hands folded as 
also during the Preface ; the rest follows as indi- 
cated in the Missal; the D. presents the towel to 
the C. whenever required; the D. and S. assist 
the C. in his various functions by holding his 
cope. The signs of the cross made at the words 
Benedico te are not to be made in but over the 
water. After the word fcrebatur the C. sprinkles 
some of the water in the direction of the four 
Cardinal Points : to the East, to the West, to the 



HOLY SATURDAY. 211 

North, to the South 3 2 4- The Paschal candle 
is wiped with a cloth of finer texture after the 
immersion. 

The Aspersio aquae takes place before the C. 
pours in the holy oils. An Ac. pours some of 
the blessed water into the holy water vase, the D. 
presents the aspergill to the C. (with the custom- 
ary oscula) and the C. sprinkles those immedi- 
ately surrounding him. The Aspersion of the 
clergy and of the faithful may be conducted by 
another priest in surplice and violet stole; at the 
same time the acolytes pour water into the vessels 
intended for the people. The C. then pours in 
the holy oils, in the manner indicated by the 
Missal; he is to observe the following: i. But a 
small quantity is to be poured in; 2. in pouring 
he traces the sign of the cross; 3. he then pours 
in both oils simultaneously in the form of a cross 
and this three times. 

Note. If the tubes or stocks containing the oils are 
small and inconvenient for the action of pouring, it is 
advisable (as is done in many parts of Germany) to use 
a small spoon with which the holy oil and in its turn 
the chrism are poured into the water in the form of the 
cross and afterwards by means of two small spoons both 
the oil and chrism simultaneously poured and this three 
times and in the form of a cross. 

The C. then mixes the oil with the water, and 
cleanses his hands thoroughly with the slices of 
bread or lemon, or with cotton. The D. pre- 
sents the towel. 

If the newly blessed oils have not as yet ar- 
rived, but are expected after a short while, the 
ceremony of pouring in the oils is omitted now, 



212 PARTICULAR FUNCTIONS. 

and a priest vested in surplice and violet stole 
pours them in later, observing all the details of 
the prescribed ceremony; if, however, the holy- 
oils are delayed for a long time, the old oils are 
used on this day and the newly blessed oils on the 
eve of Pentecost (Deer, aitth. n. 2773, etc.). 

The Procession now returns to the altar and 
two chanters in the meantime 5 intone the Litany ; 
the choir answers, i.e. repeats all the words of the 
two chanters (Caer. Ep. II, c. 2j, n. 19, and 
Miss.). Arrived at the altar, a reverence is 
made to the cross in the same manner as was 
made before leaving the altar for the baptistery. 
The C, D. and S. go to the sedilia, the C. re- 
moves his cope, but retains the stole and maniple, 
the D. and S. put on the planeta plicata, for, ac- 
cording to the Caer. Ep. II, c. 28, n, 9, they are 
to wear white vestments during the Litany ; they 
then go to the altar, the C. bows, the D. and S. 
genuflect and the three prostrate themselves, and 
remain in this position during the rest of the 
Litany. All the others kneel (Miss, and Caer. 
Ep.), the chanters sing the remaining portion of 
the Litany kneeling. At the word Peccatores the 
C, D. and S. and the servers rise, make a rever- 
ence to the altar and go to the sacristy, two Ac. 
leading, and then one behind the other and wear- 
ing the biretta, the S., D. and C. The other 
servers remain at the altar (Caer. Ep. ibid. n. 10), 
place flowers between the candlesticks on the 
altar, remove the cushions, light the candles, 

5 Hence they do not delay the intonation until they 
have reached the altar (cf. Deer. Auth. n. 3108 ad 10). 



HOLY SATURDAY. 21 3 

place the altar cards and the stand for the Missal 
on the altar (the stand covered with a white 
cloth), and remove finally the violet antipendium 
and then go to the sacristy. In many places the 
sacristan attends to all this. Beginning at Pec- 
catores the choir chants more slowly. 

If the Blessing of the Baptismal Font does not 
take place, the C, D. and S., after making the 
required reverence to the cross, leave the altar 
after the last Oration and go a latere to the se- 
el ilia; the C. removes the chasuble, the three re- 
move the maniple (the D. and S. also take off the 
planeta plicata). They then return to the altar 
in the manner described above. 

f ) The Mass. After a proper interval of time 
("cum pausa convenienti " — Caer. Ep.) the 
Kyrie is solemnly sung. Meanwhile (Miss.), 
therefore not previously, the C. and ministers 
leave the sacristy and approach the altar for 
High Mass. The functions at this Mass are the 
same as at the usual solemn High Mass unless an 
exception is expressly indicated. 

The Psalm Judica me, the Gloria Patri, the 
Incensation, the Kyrie eleison occur in their regu- 
lar order; the Introit, however, is omitted; the 
Gloria is solemnly intoned (Mag. Chor.), the 
organ is again played, the church bells and the 
smaller ones at the altar are rung, the pictures 
are uncovered (si commode fieri potest, vel post 
ofHcium ejusdem diei — Deer. Auth. n. 1248 and 
2965 ad 2). After the Epistle the C. first gives 
the S. his blessing and then sings the Alleluia; 
after the Alleluia he says submissa voce the 
Versicle and Tract as indicated in the Missal, and 



214 PARTICULAR FUNCTIONS. 

then continues with the Mass (prosequitur Mis- 
sam — Caer. Ep. II, c. 27, n. 25) ; hence the C. 
immediately goes to the middle of the altar, says 
the Munda cor, reads the Gospel, puts incense into 
the censer as usual; at the Gospel the Ac. stand 
at the side of the S. and assist without their can- 
dlesticks; the D. incenses the book as usual. — 
The Credo is omitted (hence the S. carries both 
the burse and chalice to the altar) ; the Offertory 
is not said; but the Oremus is retained; the 
Inccnsation of the Offerings, of the altar and of 
persons occurs as usual. The Psalm at the 
Lavabo and the Gloria Patri are said, the Com- 
municantes and Hanc igitur are propria to-day. 
The Agnus Dei and Pax are omitted; hence the 
S. does not ascend to the side of the C, but the 
D. covers the chalice after the words Haec com- 
mixtio, genuflects with the C. and goes to the 
latter's left; at the same, time the S. genuflects 
below and goes to the C.'s right; both genuflect 
again on the platform (the S. merely for uni- 
formity's sake) ; the C. says the three Prayers 
before the Communion as usual. 

g) Vespers. After the Communion of the C. 
(Miss.) the choir sings the Alleluia . . ., the 
C. proceeds to the Epistle side after the last 
Ablution and says submissa voce the Antiphon 
and Psalm, the D. and S. in the mean time tak- 
ing the position customary at the Introit. The 
thurifer is to be in readiness with the censer. The 
C. intones the Vespere autem, the choir continues 
the chant, while the C. recites the rest submissa 
voce with the D. and S. (AA.)\ — they then 
stand one behind the other, and when the Mag- 



HOLY SATURDAY. 21 5 

niiicat is intoned by the choir, they go to the mid- 
dle (if customary they make the sign of the cross 
at the beginning of the Magnificat). Incense is 
now put into the censer and the altar incensed 
just as at the Introit; the D. (with the S. at his 
side) incenses the C, then he incenses the S., the 
latter preferably taking for this purpose the posi- 
tion usually taken by him at the Introit, only that 
he now faces the people; then the D. himself is 
incensed, likewise in the position usually occu- 
pied by him at the Introit, at the C.'s right. The 
C. says the Magnificat with the D. and S. either 
during the Incensation or afterwards while 
standing at the book, repeating at the same time 
the Antiphon Vespere antem; he then sings the 
Dominus vobiscum, etc., as customary. The 
singers are to sing the Gloria Patri following the 
Magnificat, only after the altar and the various 
persons have been incensed, that the ceremony 
of Incensing may in no wise be interfered with. — 
After High Mass the Bl. Sacrament is again re- 
turned to the tabernacle. 6 

Note i. Holy Communion may be given during the 
Mass on Holy Saturday {Deer. Auth. n. 2561). As re- 
gards the Rite for the solemn distribution of Holy Com- 
munion, vid. p. 77, Note. 

Note 2. Relative to the Rule so much insisted on by 
rubricists, that the deacon, who assists at the other func- 
tions, must also sing the Exsultet, the following words of 
Gardellini on the Deer. n. 2631 ad 2 {Deer. Auth. IV, 243) 
are remarkable : Haec profecto est regula generalis in 
rubrieae praescripto fundata; quae tamen tanto cum rigore 
accipienda non est, . . . ut nullus detur casus, qui 

6 The rod with the triple candle is not removed until 
after the High Mass on Holy Saturday {Deer. Auth. 
n. 2873 ad 5). 



2l6 PARTICULAR FUNCTIONS. 

aliquant in quibusdam ctrcumstaniiis exigat moderationem, 
. . . cum que alicubi ad oMcium Diaconi pro Missa 
specialiter aliqnis teneatur, qui tamcn, ad modulandam vo- 
cemque notis aptandam habilis non sit, satius esse videtur, 
alium substituere ad canendum praeconium. 

The Paschal candle is lighted at the solemn 
Mass and Vespers on the following occasions : 
i. On Holy Saturday, Easter Sunday, Monday 
and Tuesday; 2. on the Sundays after Easter 
until Ascension Thursday; 3. on other days 
and Feasts during this time, if customary (Deer. 
Auth. n. 235 ad 11); 4. it may be lighted on 
the above mentioned days even at a parochial or 
community Low Mass, but never at a Mass in 
violet or in black (because it is symbolic of the 
Easter joys) ; 5. it may not be lighted during 
the Benediction of the Bl. Sacrament (Deer. 
Auth. n. 3479 ad 3) ; 6. it is extinguished after 
the Gospel on Ascension Thursday and used but 
once again, i.e. at the Blessing of the Baptismal 
Font, but not during the Mass (ibid. n. 4048 ad 
10) on the Vigil of Pentecost, wherever the latter 
Blessing is prescribed over and above that of 
Holy Saturday. 7 

ARTICLE II. THE RITE WITHOUT MINISTERS. 

a) In proceeding to the vestibule of the church 
for the Blessing of the New Fire the following 
order is observed: 1. An Ac. with his hands 
folded (or as required, with the grains of in- 
cense) ; 2. the cross-bearer; 3. the C. between 

7 There is not the least impropriety in allowing the 
Paschal candle to be consumed during the solemn Ex- 
position of the Bl. Sacrament; it is only required to re- 






HOLY SATURDAY. 21 J 

two Ac, one carrying the censer and incense- 
boat, the other the holy water. 

b) The Exsultet. After the Blessing of the 
New Fire the C. removes the violet vestments, 
and puts on a white maniple, deacon's stole and 
dalmatic (if the dalmatic is wanting, he wears 
only the stole after the manner of the D. ; but 
he does not wear the chasuble). The C. and Ac. 
then return to the church, the Ac. with the grains 
of incense and the thurifer (at his left) lead; the 
cross-bearer follows; lastly the C. carrying the 
rod with the triple candle, and at his left an Ac. 
with a lighted candle or small lantern; the C. 
sings the Lumen Christi in the manner described 
above for the D. ; he does not wear the biretta. 
Arrived at the altar the C. gives the rod with the 
triple candle to an Ac. and receives instead the 
Missal; resting this on his breast he kneels on 
the lowest step and says: Jube D online benedi- 
cere. Dominus sit in corde meo et in labiis meis: 
at digne et competenter annuntiem suvim Paschale 
praeconium. Amen.- — The positions during the 
Exsultet are similar to those in the solemn Rite. 

c) The Prophecies. The C. again puts on the 
violet vestments as in the case of the solemn Rite, 
either in the sacristy or below at the Epistle side, 
goes to the altar, bows his head profoundly, as- 
cends, kisses the altar and in a loud tone of voice 
reads the Prophecies. 

d) On the way to the baptistery for the Bless- 
ing of the Baptismal Font the Ac. with the Pas- 
move the grains of incense and not to set it up in the 
customary place of the Paschal candle (Ephem. lit. 
1902, 415). 



2l8 PARTICULAR FUNCTIONS. 






chal candle leads, the cross-bearer follows, lastly 
the C. wearing cope and biretta (at all events not 
the chasuble), and reciting the Tract Stent cer- 
vus; the rest is just as in the case of the solemn 
Rite. 

e) The singers (if there be any) begin the 
Litany on the way back to the altar; otherwise 
the C. does so, but not before reaching the altar ; 
arrived there, he removes the cope at the Epistle 
side, kneels on a prie-dieu in front of the altar 
and reads the Litany from the Missal as far as 
Christi, exaiide nos inclusively. The Ac. answer, 
i.e. repeat all the C. says. Wherever customary, 
the church choir may sing the Litany; in this case 
the C. and two Ac. prostrate themselves on the 
altar steps, and remain in this position until Pec- 
catores, then he returns to the sacristy and vests 
for Mass (vid. above, p. 213). 



PART IV. 

ADMINISTRATION OF THE HOLY SAC- 
RAMENTS AND SACRAMENTALS. 

CHAPTER I. ADMINISTRATION OF 
BAPTISM. 

§ i. Preparations. 

i. Oil of catechumens and chrism. 

2. Salt. 

3. A ladle or ewer, with which the water is 
poured on the head of the one to be baptized. 

4. A basin which receives the water as it falls 
from the head of the person baptized, except 
when it immediately flows into the sacrarium. — 
It is not permissible to allow the water to flow 
back into the font. 

5. Cotton with which to wipe the parts where 
the oil has been applied. 

6. Surplice; a white stole and a violet one, or 
a stole of which one side is white and the other 
violet (Deer. Auth. n. 3086 ad 7). 

7. Crumbs of bread or salt or cotton for wip- 
ing the hands. — The hands may be washed in 
the sacristy after the Rite has been performed. 

8. A white veil to be placed on the child's 
head; the parties concerned often supply this 
themselves. 

219 



220 THE HOLY SACRAMENTS, ETC. 

9. A wax candle, to be lighted before being 
presented to the newly baptized or, as the case 
may be, to the sponsor. 

10. The Ritual and the baptismal register. 1 

§ 2. Preliminary Questions. 

These the priest puts to the faithful either at 
the church door or in most cases when they come 
to notify him about the Baptism. The latter 
method is the more desirable, since it is quite pos- 
sible that mistakes will be made otherwise, e.g. 
the names will either be misunderstood or not 
written correctly ; again, the priest may be greatly 
incommoded if for some reason or other an in- 
eligible sponsor has to be sent away immediately 
before the ceremony. 

Such questions are the following: 1. Does 
the child belong to the parish ? 2. Is it a boy or 
a girl? 3. Has it been previously baptized and 
by whom and how? 4. How shall it be called? 
5. Who are the sponsors? He is to advise the 
latter to assist at the Baptism in a devout man- 
ner and to answer in the person of the child. 

§ 3. Rite. 

The Ritual of the diocese is to be used in per- 
forming the Rite of Baptism. Hence but a few 

1 The entering of the names into the official register 
is the business of the pastor. If another priest per- 
forms the ceremony he writes the name on a slip of 
paper or enters it into another book, and from this the 
pastor transcribes it into the baptismal register. 



BAPTISM. 221 

remarks pertaining to the various ceremonies are 
added here. 

a. At the Church Door. 
i. The priest does not wear the biretta during 
the ceremony according to the General Rule (p. 
i, n. 2; — cf. also Mr.). 

2. Ter exsuMet in faciem infantis does not sig- 
nify " breathing upon " but " blowing upon " 
(AA.) ; it is not done in the form of a cross. 

3. In making the various signs' of the cross, 
the priest does not touch the child, except when 
the parts, upon which the sign of the cross is to 
be made, are expressly mentioned ; otherwise they 
are made over the child's body. Hence at the 
words Accipe signum . . . the priest makes the 
sign of the cross upon the child's forehead and 
breast (upon its dress). 

4. At the Prayer Omnipotens, sempiterne, 
. . . the priest lays his right hand upon the child* 
only for a moment, and this in a gentle manner ; 
he then holds it extended above the child while 
saying the Prayer (Mr.). 

5. The blessed salt is placed in the child's 
mouth with the thumb and forefinger — sufhcit 
minimum granum (Baruffaldi). 

6. In the ceremony of Exorcism which now 
follows the signs of the cross are made in the 
direction of the child; the last sign of the cross, 
however, according to Rule 3, just mentioned, 
is to be made on the child's forehead, and not 
above the child. 

7. At the Prayer Aeter nam ac . . . the priest * 

* Actual contact is not obligatory. Cf. O'Kane, 
Wapelhorst, et al. — ED. 



222 THE HOLY SACRAMENTS, ETC. 

lays his right hand upon the child in the manner 
stated in Rule 4. 

8. The stole is usually placed upon the child's 
breast, i.e. the left extremity of the stole, that the 
priest's right hand may be free. 

9. On the way to the baptistery the priest 
wears the biretta and says the Credo and Pater 
noster in Latin, while the sponsors are allowed 
to say the same in the vernacular {Deer. Auth. 
n. 3535 ad 10). 

b. At the Entrance of the Baptistery. 

(Or, if there is no baptistery, near the baptismal 
font.) 

1. During the Exorcism the priest will stand, 
if practicable, with his back to the font (as 
though he were still preventing the child's en- 
trance). 

2. The application of saliva is made by means 
of the thumb, not with the forefinger {ibid. n. 
3368 ad 3) ; the form of the cross is not pre- 
scribed ; it is not required to touch first one nostril 
and then the other; but it suffices to touch the 
nose but once {Wapelhorst). 

3. The unction with the oil of catechumens 
takes place outside the baptistery {A A.) and in 
the following manner: a) On the breast and on 
the back between the shoulders; /?) in both cases 
in the form of a cross; y) the anointing is done 
with the thumb; 8) the words are not said' twice; 
c) the parts anointed are wiped immediately after 
each anointing or only after the second; hence 



BAPTISM. 223 

the priest will take the cotton between his fingers 
before the anointing begins. 

4. The stole is now changed, or if bi-colored, 
the unused side exposed. 

c. At the Font. 

1. The sponsors are either to hold or touch 
the child during the Baptism, or present it im- 
mediately to the priest to be baptized or receive 
the child immediately after the Baptism; the 
priest will see to this. 

2. It is best to hold the child slightly sidewise, 
so that the water may flow over its forehead or 
temple. 

3. The name of the child should not be for- 
gotten at the beginning of the formula of Bap- 
tism (e.g. Paule, ego te baptizo), but Amen is 
not to be added at its conclusion {Deer. Auth. 
n. 3014 ad 3). 

4. The priest may attend to the drying of the 
child's head, the sponsors in most cases do so. 

5. The chrism is not applied to the forehead, 
nor between the forehead and crown, but the 
crown of the head is anointed ; after the anointing 
he first wipes his thumb and then the part 
anointed (Rit. Rom.). 

6. The priest places the white veil upon the 
child's head; the server or sponsor answers Amen. 

7. The candle is handed to the newly baptized 
or, as required, to the sponsor, after being 
lighted. 

8. The priest cleanses his hands either here or 
in the sacristy, using crumbs of bread, or salt or 



224 THE HOLY SACRAMENTS, ETC. 

cotton; the crumbs of bread are put into the 
sacrarium, the salt and cotton burned; he then 
washes his hands. 

d. In the Sacristy. 

The names are to be entered exactly (vid. 
above, Preparations, Xote). 

Xote i. The Baptism of several at the same time is 
permitted (cf. Rit. Rom. tit. II, c. 2, n. 27), but the cere- 
monies must be performed separately in the case of each 
child ; only the Prayers may be said for all in common, 
the plural number being used : hence 

a) at Preces nostras and Aeternam the priest lays his 
hand * on each child separately and then with his hand ex- 
tended over them all he says the Prayer ; 

b) it is proper to wipe his finger after each applica- 
tion of saliva ; 

c) from this part of the ceremony (i.e. from n. 13 of 
the Ed. typ.) to Vade (Vadite) in pace each detail of the 
Rite is to be applied to every individual child. — From this 
it may be inferred that very little time is saved by the 
Baptism of several together; hence priests who have had 
but little experience in this holy function will do well to 
baptize them one at a time. 

Note 2. In the case of grown children servetur ordo 
baptismi parvulorum (S. Off. May 10th, 1879) ; moreover, 
they are to answer the priest with the sponsors. 



CHAPTER II. DISTRIBUTION OF HOLY 
COMMUNION. 

§ 1. In Church, but " Extra Missam." 

1. The administration of Holy Communion is 
regarded as extra Missam when given before or 
after Mass. — If administered after Mass, the 



* Cf. Xote, p. 221. 



HOLY COMMUNION. 225 

three Hail Marys, etc. are to be said first (S. R. 

c.y. 

2. If not administered before or after Mass, 
the priest wears a surplice and stole of a color 
proper to the day (Rit. Rom.) or white (Deer. 
Auth. n. 2740 ad 12). Priests and deacons in 
receiving Holy Communion at or outside of Mass 
wear a stole of the same color as that of the 
priest who distributes, or white (ibid. n. 3499 
ad 1). 

3. The hands are to be washed before giving 
Holy Communion (Rit. Rom.). 

4. In the prayer Miser eatur the plural vestri 
is always used, even if there be but one com- 
municant (in administering to the sick, however, 
the singular tui is used). 

5. Arriving at the altar after giving Holy 
Communion, the priest places the ciborium on 
the altar, genuflects, carefully covers the ci- 
borium, purifies his fingers, places the ciborium 
in the tabernacle and then before closing the 
tabernacle, genuflects again (Deer. Auth. n. 
3116). 

6. The Blessing must always be given after 
administering Holy Communion, unico excepto 
casu, quando datur (Communio) immediate an- 
te vel post Miss. Defunctorum (ibid. n. 3792 ad 
10); the formula used is: Benedictio Dei, etc., 
but the priest does not kiss the altar. 

7. The Antiphon O sacrum convivium is op- 
tional; the Versicle with Prayer de praecepto 
(ibid.). During the Paschal Season (but never 
in a Mass for the Dead) and during the Octave 
of Corpus Christi, Alleluia is added to the Anti- 



226 THE HOLY SACRAMENTS, ETC. 






phon and to the Versicle Partem de coelo 
and the Response . . . Omne delectamentum; 
besides, during the Paschal Season instead of the 
Prayer Dens, qui nobis . . . (which always has 
the long conclusion — ibid. n. 3515 ad 2) the 
following Prayer is said: Spiritum nobis, Do- 
mine, tuae caritatis infunde: ut, quos sacramentis 
paschalibus satiasti, tua facias pietate Concordes. 
Per Christum Dominum nostrum. Amen. 

Note. If Holy Communion is to be given during the 
Exposition of the Bl. Sacrament, the priest will avoid as 
much as possible turning his back to the BL Sacrament ; 
the Blessing is given as usual after administering Holy 
Communion. 

§ 2. Holy Communion Administered to the 
Sick During Mass. 

If the sick room is sufficiently near the chapel 
for the sick person to see the altar or at least to 
hear the priest, Holy Communion may be given 
during the Mass ; the Rite is the same as usually 
obtains when Holy Communion is given at Mass 
in church; hence the Agnus Dei and Domine non 
sum dignus are said at the altar and no prayers 
are said on the way to the sick person. If the 
sick person is in a room farther removed from 
the altar, yet is able at least to hear the priest, 
the latter is to take the Bl. Sacrament thither 
under a small canopy (umbella) and accompanied 
by two acolytes with lighted candles (cf. Deer. 
Auth. n. 2672 ad 12, and n. 3322). 



HOLY COMMUNION. 22J 



§ 3. Holy Communion Privately ("Oo 
culte") Administered to the Sick. 1 

Since it is frequently necessary to carry the Bl. 
Sacrament to the sick in this manner, and since 
moreover the Roman Ritual discusses the matter 
but very briefly (Append., " Modus deferendi 
occulte"), the useful directions of the second 
Plenary Council of Baltimore (1866) and of the 
first Provincial Council of Westminster (1852) 
are given in substance here : 

1. "It is quite commendable and advisable for 
the priest either to take the articles necessary for 
the administration of the Sacrament with him 
in a valise or to send them beforehand." — 
Among these articles might be mentioned a sur- 
plice, a cassock (cf. Deer. Auth. n. 3234 ad I, 
4), holy water, a white cloth, two small candle- 
sticks with wax candles, and a crucifix. 

2. " When the priest takes the Bl. Sacrament 
from the tabernacle, he wears the surplice and 
stole " (Council of Westminster) ; " on the way 
to the sick he wears the stole under his coat." 

3. " We impose a strict obligation upon the 
priests in such cases of always carrying the Bl. 
Sacrament upon their breast " (both Councils 
conformably to the Lit. Encycl. S. C. de propag. 
Fide, 23. Feb. 1859). 

4. " The priest will take care to compensate 
for what is lacking in external solemnity by in- 

1 As to whether or not in a parish Holy Communion 
is to be administered occulte, depends of course on the 
decision of the Ordinary. 



228 THE HOLY SACRAMENTS, ETC. 

terior devotion and as much as possible exterior 
reverence due to Christ really present " (ibid.). 

5. " After administering Holy Communion the 
priest is to carry the pyx as soon as possible back 
to the church and return it to the tabernacle, 
where it is to remain until purified " (Council of 
Westminster); or — according to Falise and 
others — he purifies the pyx immediately after 
administering Holy Communion (he pours 
water upon his fingers into the pyx and thus 
purifies fingers and pyx) and then gives the 
water to the sick man to drink ; or he purifies 
without water, and then washes his fingers in the 
vessel of water. 

If the sick person refuses to drink the water, 
it is to be poured into the fire. 

6. " As regards the private administration of 
Holy Communion to the sick the priest should 
in general, as far as circumstances will allow, 
follow the directions of the Roman Ritual as 
exactly as possible" (Council of Baltimore). 



CHAPTER III. THE HEARING OF CON- 
FESSION. 

1. Supcrpcllicco ct stola violacei colons utatur, 
prout tcnipus vel locorum ferct consuetudo (Rit. 
Rom., tit. 3, c. 1, n. 9); in many localities the 
surplice and violet stole are prescribed by 
diocesan regulation. 

2. As regards raising the palm of the hand 
and holding it thus raised towards the penitent 



EXTREME UNCTION. 229 

while giving absolution, the following is worthy 
of note: i) It is not demanded by the Ritual; 2) 
the raising of the hand may, as in the case of 
Extreme Unction, serve the purpose of the im- 
position of hands; 3) to hold the hand in this 
position would, if many confessions are to be 
heard, induce great fatigue. 



CHAPTER IV. THE ADMINISTRATION 
OF EXTREME UNCTION. 

§ 1. Preparations. 

1. Vestments, a) If Extreme' Unction is to be 
administered immediately after the holy Viaticum, 
the priest after administering the latter, puts on 
a violet stole instead of the white one, or if the 
stole is white on one side and violet on the other, 
he reverses it. 

b) If, however, it is not administered imme- 
diately after holy Viaticum, the priest wears the 
violet stole and, if required or customary, the sur- 
plice also. The accompanying server in this case 
appears in becoming civil dress. 

c) The holy oil is enclosed in a case, which, 
fastened to a cord hanging about his neck, the 
priest carries upon his breast (i.e. in his inside 
pocket) ; if he takes both the oil and holy Viati- 
cum with him, he is to carry them separately. 

Note. According to repeated declarations of the Sacred 
Congregation of Rites the proper place for the holy oil 
to be kept is the church, except when the parish priest 
lives at a great distance from the church ; in this case it 



23O THE HOLY SACRAMENTS, ETC. 

is to be kept in his house, but in a befitting manner and 
in a safe place (as the Rubric has it " Quoad honestam et 
decentem tutamque custodiam"). — If kept in the church, 
it is not to be placed in the tabernacle, but either at the 
side of the altar or behind it or locked in an appropri- 
ate safe or press in the sacristy, with the following in- 
scription on the door of the safe : 5. Oleum Intirmorum 
(cf. Baruffaldi on the Rit. Rom. tit 5, c. 1, n. 3). 

2. In the sick room there is to be a table cov- 
ered with a white cloth, upon it holy -water, a wax 
candle lighted, a crucifix, six or seven pellets 
of cotton, crumbs of bread or salt, and water 
for the priest to wash his hands. 

§ 2. Rite. 

Besides the particulars prescribed by the 
Ritual the following is to be noted : 

1. The priest says all the Prayers facing the 
sick person (Miser eatur tui, etc.). 

2. During the Prayer In nomine Patris . . . 
exstinguatur, etc., no other imposition of hands 
is prescribed by the Rit. Rom. besides the raising 
of the hand in giving the blessing (on the other 
hand in other Rituals, e.g. in the Coll. Rit. of 
Vienna — - approved by Rome in 1888 — such an 
imposition is prescribed; hence the regulations 
of the diocese are to be adhered to. — Cf. Pas- 
toralblatt 1894, 171 et seq.). 

3. The anointing itself is conducted — a) with 
the thumb of the right hand which is to be dipped 
anew into the oil for each sense (not however 
for each organ of the same sense) ; — b) in the 
form of a cross; — c) in the order described by 
the Ritual, hence first on the right and then on 
the left closed eyelid, on the right and left lobes 



EXTREME UNCTION. 23 1 

of the ears, on the right and left nostril, on the 
closed mouth, on the right and left hand (and 
this on the palms unless in case of priests, when 
the backs of the hands are anointed), on the 
right and left foot (either the upper part of the 
foot or the sole). The anointing of the loins 
is no longer customary, not only in many dioceses 
but even in entire countries. 

4. In the case where there are two organs for 
one sense, the words of the form are to be so 
distributed that both unctions are finished before 
the form has been completely pronounced; the 
priest may wipe the part anointed immediately 
after the first unction (especially in the case of 
the lobe of the right ear). — O'Kane, Hartmann. 

5. On finishing the unctions the priest rubs 
his thumb with the salt or the crumbs of bread 
and washes his hands. The pellets of cotton and 
the salt (crumbs of bread) may be thrown into 
the fire immediately. 

6. In case of necessity the priest will use this 
formula : Per istam s. unctionem et suam piissi- 
mam misericordiam indulgeat tibi Dominus quid- 
quid deliquisti per sensus 1 and then anoint the 
forehead, tracing the form of the cross, and if 
the sick person still survives, continue: videlicet 
per visum, auditum, odoratum, gustum et locu- 
tionem, ac tactum, meanwhile quickly anointing 
one organ only of each sense, though not in the 
form of a cross (Noldin). 



1 Observe, however, " In casu verae necessitatis suf- 
ficere formam : Per istam sanctam unctionem indulgeat 
tibi Dominus quidquid deliquisti. Amen" (Cong. S. 
Off. 25 Apr., 1906). 



2$2 THE HOLY SACRAMENTS, ETC. 

7. If Extreme Unction is to be administered 
to several persons at the same time, the Prayers 
which have ceremonies adjoined are to be said 
in behalf of each in particular, the Prayers with- 
out ceremonies collectively for all ; hence the 
Prayer: In nomine . . . and the unctions must 
be applied to each one separately, the other 
Prayers have to be said but once and in the 
plural. 

8. In case of a contagious disease the priest 
is to provide himself with a special oilstock, and 
by means of a small instrument dip the pellet of 
cotton into the oil either once ^or oftener, for 
each sense) and then anoint as usual. 

Note 1. In giving the Blessing in Artie ulo Mortis the 
Confiteor must be said, even if it has already been recited 
twice, namely during the administration of the holy 
Viaticum and Extreme Unction, for the reason that it be- 
longs to the Rite ; only in case of necessity may it be 
omitted (vid. Beringer, Ablasse 12 488). 

2. The Blessing in Articulo Mortis may be given just 
as soon as the Last Sacraments have been administered, 
since its efficacy, the gaining of the Plenary Indulgence, 
is realized only at the moment of death (ibid. 490). 



CHAPTER V. NUPTIAL BLESSING. 

1. The Ritual of the diocese is to be followed. 

2. The Benedictio solemnis belongs to the 
solemnity and not to the essence of the Sacra- 
ment and therefore follows after the Rite. 
It may not without special indult be imparted 
outside of Mass. It must not be given: 

a) In the case of a widow, who has already 



NUPTIAL BLESSING. 233 

received the solemn Blessing at a former mar- 
riage (Deer. Auth. n. 3922 ad 6) ; 

b) during the forbidden times: from the be- 
ginning of Advent to the Feast of Epiphany in- 
clusive, and from Ash Wednesday to Low Sun- 
day inclusive; 

c) at mixed marriages. 

3. The Mass pro sponso et pro sponsa or the 
addition of the Oration of this Mass is forbidden 
as often as the solemn Blessing is. 

4. Besides, the following Rules are in force 
concerning Nuptial Masses: 

a) They are prohibited on Sundays and Holy 
Days of Obligation, on Feasts of the 1. and 2. 
cl., during the Octaves of Epiphany and Pente- 
cost, on the Vigil of Pentecost and on the Octave 
of Corpus Christi; 

b) on these forbidden days the Mass of the 
day is said with the Commemoratio pro sponso et 
sponsa, the latter following all the other Ora- 
tions prescribed by the Rubrics and never being 
added to the first Oration sub una conchtsione ; 

c) the Prayer after the Ite, missa est (Bene- 
dicamns Domino) is said by the priest on the 
Epistle side of the altar ; 

d) several bridal couples may be blessed at the 
same Mass; nothing however, is changed in the 
Prayers ; 

e) the Nuptial Mass with Nuptial Blessing 
may be said, even if the bridegroom and bride 
do not communicate thereat; 

f ) the Mass pro sponso et sponsa is considered 
a Missa votiva privata, even if a simple Missa 
cantata or solemn High Mass; hence there is no 



234 TH E HOLY SACRAMENTS, ETC. 

Gloria nor Credo; there are three Orations (even 
on a Double) arranged in the following order: 
2. or. diei, j. or. de tempore, if there is no special 
Commemoration; the Orations are sung in tono 
feriali; 

g) the priest is not obliged to apply the Nup- 
tial Mass for bridal couple if he receives no 
stipend for it. 



CHAPTER VI. BLESSINGS (SACRA- 
MENTALS.) 

i. Vesting. According to the late Deer, gen- 
erale (Deer. Auth. n. 3784, I) the priest always 
wears the surplice and stole at the administra- 
tion of Sacramentals in churches. 

The stole is according to the Rit. Rom. to be 
of the color proper to the day, unless some other 
color is indicated. According to Gavanti this 
Rubric is not of precept, and in the case of those 
Blessings which contain an Exorcism, the priest 
w T ears a violet stole; otherwise of that color, 
which is conformable to the Mystery or to the 
class of the Saint; hence e.g. a red stole at the 
Blessing of St. Blase, a white one when blessing 
St. Ignatius water. 

At more private Blessings, such namely as 
do not take place in church, the stole is sufficient, 
e. g. when St. Ignatius water is blessed at the 
homes of the sick. 

The biretta is not to be worn during the 
Blessings (Rit. Rom.). 



BLESSINGS ( SACRAMENT ALS). 235 

2. The object which is being blessed is 
sprinkled first directly in front of the priest, then 
to his left and then to his right — tracing thus 
the form of a large cross. 

3. In the case of those Blessings for which the 
Ritual assigns no formula, the sign of the cross 
(according to Beringer, Ablasse 12 334, 4) is 
made over the object to be blessed and the fol- 
lowing words spoken : In nomine Patris et Filii 
et Spiritus Sancti. Amen; it is then sprinkled 
with holy water; candles are not lighted during 
the ceremony ; — or, the Benedictio ad omnia 
given in the Appendix of the Ed. typ. of the Rit. 
Rom. may be used ; it runs as follows : 

Adjutorium nostrum in nomine Domini. — 
Qui fecit. . . . 

Do minus vobiscum. — Et cum spiritu tuo. 
Oremus. Deus, cujus verbo sanctiticantur omnia, 
benedictionem tuam effunde super creaturam is- 
lam (vel creaturas istas) : et praesta, ut quisquis 
ea (vel eis) secundum legem et voluntatem tuam 
cum gratiarum actione usus fuerit, per invoca- 
tionem sanctissimi nominis tui, corporis sanitaiem 
et animae tutelam, te auctore, percipiat. Per 
Chr. D. N. Amen. Thereupon the object is 
sprinkled. 

4. The superiors of religious Orders (even 
local superiors) have full faculties for solemnly 
blessing their own churches and chapels, as well 
as all vestments and other articles necessary for 
the Divine Service in their churches, provided 
such Blessings have not the ceremony of anoint- 
ing attached to them (Vermeersch, De Relig. 
Inst. torn. I, n. 422). 



236 THE HOLY SACRAMENTS, ETC. 

For these Blessings the formulas of the Roman 
Ritual alone are allowed, and not those of the 
Pontificate. — The Bencdictio sacerd. indumento- 
rum in genere includes the chasuble, stole, mani- 
ple, alb, amice, which without any doubt have to 
be blessed, and the cincture, which very probably 
has to be blessed; other vestments, as the cope, 
dalmatic, tunic, surplice are quite properly 
blessed; the Bencdictio corporalium may be used 
for the Blessing of the pall also; the Bencdictio 
lint cam. altaris is used only in the Blessing of 
altar cloths. — Purificators, chalice veils and 
burses are not blessed {Deer. Auth. n. 2=72 ad 

12). 

5. Of the sacred vessels the chalice and paten 
must be consecrated; the tabernacle must be 
blessed (this according to the late Deer. n. 4035 
ad 4; the formula is to be found among the 
Bened. reservatae in the Rit. Rom. tit. 8, c. 23). 
It is, to say the least, very proper to bless the 
ciborium and lunula (the formula is the same as 
for the Blessing of the tabernacle). 

6. Concerning the use of the stole in general 
the following is to be observed : 

a) Besides being prescribed at Mass, it is pre- 
scribed on the following occasions : 

a) In the administration of the Sacraments 
and Sacramentals (vid. above, p. 234) ; however, 
in the case of the Sacrament of Penance the Rule 
of the Roman Ritual is to remain unchanged 
(vid. above, p. 228) ; so, too, in the performance 
of the funeral Rite; 

13) during a sermon, if such is the custom, but 
never during a funeral oration (Deer. Auth. n. 



BLESSINGS (SACRAMENTALS). 237 

2888) ; the color of the stole is to correspond to 
the Office of the day, at least when the sermon 
is preached at some liturgical function, hence 
e.g. on the Feast of St, Joseph during Holy 
Week the violet stole must be worn during the 
sermon preached at the High Mass (ibid. n. 
3764 ad 13); 

y) as often as a priest or deacon touches a 
sacred vessel containing the Bl. Sacrament or 
receives Holy Communion. 

b) The stole may be worn by the following: 

a) The priest who officiates at the Office of 
the Dead (ibid. n. 3029 ad 45) ; 

P) the directors of confraternities who offi- 
ciate at processions and funerals (ibid. n. 2763), 
a fortiori by a parish priest ; 

y) priests, who assist at the Adoration of the 
Bl. Sacrament exposed — cf. Comment, in Instr. 
Clem. § 9, n. 8 et seq. ; a general and beautiful 
custom ; 

8) the priest who assists the neo-presbyter at 
his first Mass, and he wears it either during the 
entire Mass or, if custom so has it, from the 
Canon until after the Communion (Deer. Auth. 
n. 3515 ad 7). 



APPENDIX, 



Methods of Intonation. 
x„ Aspersio aquae benedictae. 

(Sung while kneeling). 1 



I 



fc 



=f4=1= 



^*J gb? 



&J ?-&-^&- 1 0--&&-&-&- 



A - sper-ges me. Vi - di 

2. Gloria. 

i. 7n /esfo ditpl. et solemnibus . 



a - quam. 



i 



* 



i 



^— h gj— <g'— ^— s^— M 2 — ^— s> — s^- 



Glo - ri - a in ex-cel-sis De - o. 

2. 7n missis de B. V. M. (and in general, as 
often as y^sw, ftW . . . #wi natus cs occurs in the 
Office). 



I* 



T- 



± 



-&- ?-&— Tj - 



# &—*-& 



-gsh^-iSf^ 



Glo 



ri-a in ex-cel-sis De 



3. In Dominicis, jest, scmid., et infr. octav., quae 
non sunt B. V. M. 



7- 



-&■ 



-&-&- & 



& d rJ 



:g^- -J gJ ^=^=S- 



Glo 



ri-a in ex-cel-sis De-o, 



iThe one who intones is to stand, unless the di- 
rect contrary is indicated. 

238 



APPENDIX. 



2 39 



4. In festis simpl. ; also in missis vot. de Angelis 
in the funeral Rite for children. 



I_ r - g i — ^ — ^ j. 



-s* — gt- 



_^_ 



Glo 



ri - a in ex - eel - sis De - o. 



3. Toni Orationum. 

There are three tones : 
1. Tonus festivus. 



i 



:*£ 



is) — » — z>- 



3£ 



Dnus vobisc. — Et c. sp.t. O-re-mus Deus qui 



I 



fc=t= 



hodiernam diem Apostolorum tuorum Petri et 

punctum. 



tt 



-72 &- 



~1S> g >- 



# 



Pauli mar-ty-riocon-se-cra-sti: da Ecclesiae 

semipunctum. 



&# 



2 



- ^ g~ 



tuae eorum in omnibus sequi prae-cep-tum; 



5 



p* 



per quos religionis sumpsit ex - or - di - urn. 
semipunctum. 



to^ 



^= 



P. D. N.J. Chr. Fil. tu-um, qui tecum vivit 

vivis et resjnas 



240 



APPENDIX. 



P^S 



— 



-g-Z5H-Zg H 



i 



:a r— g* 



et regnat in imitate Spi-ri-tus San-cti De-us. 
cum Deo Patri " kt " ;t 



list 



Per omnia ssecula saeculorum. 



Amen. 



2. Tonus simplex ferialis: The same tone 
throughout. 

3. Tonus ferialis ( tone of Vers icles). 



i 



=t=: 



Concede, misericors Deus . . . re-sur-ga-mus. 



1 



W=^ 



PP 



Per eund. Chr. 
Note 1. 



D. no - strum.Amen. 



i 



5= 



^hTT 



-&-&- 



Sac. : O - re - mus. Diac. : Flec-ta-mus ge-nu-a. 1 



m 



-■&—_ & — ^ 



Subd. : Le - va - te. 1 
Note 2. 



^ 



n=$ 



tt 



Z&Z& I& &_^f&l 



Sac. : Oremus. Diac. :Humiliate ca-pi-ta vestra Deo. 



1 Melodv as in the Per omnia scecula saeculo- 



rum. 



APPENDIX. 



241 



Application. 

a) Tonus festivus in all the Orations of the 
Mass and Vespers (not Compline) on Doubles, 
Semi-doubles and Sundays. 

b) Tonus simplex ferialis in all the Orations 
which have the long conclusion and are not sung 
in to no festivo, hence in Masses for the Dead, at 
Compline, in a few Orations in the Blessing of 
candles, ashes and palms. 

c) Tonus ferialis in all Orations which have 
the short conclusion. 

Note. Even when several Orations are to be sung sub 
una conclusione and the tonus festivus is employed, each 
Oration has its cadences; but if the tonus ferialis is used, 
only the last Oration has the cadences (hence in the 
latter case all the Orations are sung as though they 
constituted but one ) . 



4. Tonus Epistolae. 

a) The Epistle is sung in the same tone through- 
out. 

b) A question is sung thus : 



W^ 



1 ) Quis est hie et laudabimus e - um ? 



fa^ 



-&- 



2 ) Quid igitur lex ? 



=t 



-& — # — <$»- 



3) Mulierem fortem quis in - ve-ni - et ? 

Note. From the third example it will be seen that in 
the case of polysyllabic words the depressio vocis occurs on 
the last accented syllable. 



242 



APPENDIX. 



5. Tonus Evangelii. 

The following method for Dom. Ill Adv. applies 
to all cases : 



z^i 



^~ 



xr 



Dominus vobisc. — Et c. sp. t. Sequentia 



i 



«: 



-£L &. GL- 



sancti Evangelii se - cun-dum Io - an-nem 

(Mat-thae-um) 






_^2 ^ £2- 



se - cun-dum Lu-cam. 
(Mar -cum). 



In illo tempore* Miserunt Judsei 



I 



^=^==3? 



interrogarent eum: Tu quis es P 1 Et confessus 



i 



_£2 £2 £2. 



est et non . . . quia non sum e-go Chris-tus. 2 



-p — ^ — ^>- 



£ 



Et interrogaverunt eum : quid er - go ? 3 



1 Monosyllabic question. 

2 Punctum after a polysyllabic word. 

3 Polysyllabic question. 



APPENDIX. 



243 



m 



tt 



-&—&- 



it=t 



^t 



sh 



Elias es tu ? Et dixit: non sum. 1 

conclusion. 



3= 



^= 



:^q=rt=M= 



&=■■=&. 



Prcpheta es tu ? Et respondit : Non.Hcec in 



i 



:1: 



*5t 



: g_^-^ _ l^ — g — g — /z. 



Bethania . . . ubi erat Jo-an - nes bap-ti-zans. 



6. Credo. 



*= 



g>— ^— <g- 



■gj fg gr 



Cre - do in u - num De - urn. 



7. Praefatio, Pater noster, Pax Domini 
^ cf. Missale ). 

8. Confiteor. 



*P 



# 



Confiteor Deo omnipo-ten - ti, 

Beatae Mariae semper Vir - gini, 

Beato Michaeli Arch - an -gelo, 

Beato Joanni Bap - tis - tae, Sanctis Apostolis 



f] 










1 y 1 ■ 


— - 


/L M 


p| 


O S3 ^ 


*£ & 


1 lm 






1 VMJ 


1 


| 


d 











Petro et Paulo; omnibus Sanctis et ti-bi Pa -ter, 



1 Punctum after monosyllabic word ; similarly in 
the case of indeclinable proper nouns, as Sion. 



244 



APPENDIX. 



3 



i 



« 



-"ST" 



# 



^-^-<^ 



TSHgl- 



quia peccavi ni-mis cogitatione,ver-bo et o-pe-re : 



W=s= 



^=SI 



^t=^=^=d=z^=4 



TO 



mea cul-pa,mea cui-pa, mea ma - xi-ma cul-pa. 



i 



« 



Ideo precor beatam Mariam semper Vir-ginem , 
beatum Michaelem Arch-an-gelum, 
beattim Joannem Bap-tis - tarn, 



i 



# 



&■ 



m 



sanctos Apostolos Petrum et Paulum, omnes 



i 



# 



** 



-^— «=f2- 



4= 



Sanctos, et te Pa - ter, orare pro me 



i 



tt 



Wl 



ad Dominum De - urn no-strum. 



9. Ite, missa est. Benedicamus Domino. 

a) From Holy Saturday to Low Sunday (excl.): 






5=^ 



^fc 



■ g-^-g 



3t3-<5^-^-<5 



Ite, missa est,Al-le-lu-ia, Al-le 



lu - ia. 



APPENDIX. 

b) In festis solemnibus: 



245 



i 



=to 



S 



3 ^_'^lB^ L^ gg3^. 



-&^- &- ?rzr&- 



T3-&-1Z)- 



te 



I 



EME^ 



^N^-Bf 



-g}-&- £ *-&—B z^— sr 



-<5>- 



mis - sa est. 
c) Zw /^sft's duplicibus, unless b) must be 
sung : 



F^- 


— I i — 1 1 1r~] 1 1 


/ 




J £? « ■ j ■'■]•] 1 


(( 


\ ^ a* ^ 


^'•iJtfl^J ! 1 


}Lj 







CJ ^f 


I - te 






v 


1 




-/> ■> 


11 lil 


1 , 


l( 


1 1 ^ 


rJ \ \ ^\ III 




^ 


^— ^— zi— &— " 9 4-rt—<4— A 


-a — ^ — j_± 



mis - sa est. 
d) 7n missis B. M. V. (and, in general, as 
often as Jesu, tibi . . . qui natus es occurs in the 
Office). 



i 



=fct 



=t==t 



*i: 



gH^Hg^ 



y 



g)-< g-gJ- 



■^-si- 



&~±&-^--^' &z&- 



I - - te mis -sa est. 

e) in Dom. iw/ra annum, in jest, semid. et 
infra octav. quce non sunt B. M. V. 



i 



-z? 



3^=4 



^^ 



t 



te 



T&V& -&- 



PT=t 



I 



£_52_ 



■gHg- 



■^-gH 



■&-&-&-£&■ 



I te 

Be-ne-di-ca-mus Do 



mis 



sa est. 
mi-no. 



(This Bened. Domino is sung on Sundays from Sep- 
tuagesima to Quinquagesima ). 



246 APPENDIX, 

f) In festis simpl., et feriis temp. Pasch.: 






w 



g-&—*— S zi ri _ s > 



-*t^ 



I te mis - sa est. 
g) In feriis per annum: 



I 



± 



tet 



-&—■& - 



-&— &- — & — (g — gj- 



-&—&-&- 



Benedi-ca - mus Do - mi - no 
h) In Dominicis Adv. et Quadrag.: 



i 



te* 



jEfc£^^ffi 



^ = ^— ^— ^— ^ - 



K 



■&^*-&-&-&- 



Be- ne-di -ca-mus Do 
i) JTw /^ms Adz;. <?£ Quadrag: 



mi -no. 



i 



-g> g~ 



3 



~Zg~ 



-<g — 'g gj- 



Be - ne - di - ca - mus Do - mi 



no. 



k) In Vigil. Nativ., festo SS. Innocentium et 
in miss, votivis pro re gravi quando non dicitur 
Gloria: 



1 



w 



& Z5* & & A ~&-~& 



&-+- 



"&-+-& 



€h 



•-* 



-&-& 



Be -ne-di - ca - mus Do 



-i 



^-^==^^=^—^=^==-^=3= 



mi- no. 



1) In missis Defunctorum: 



i 



-&- 



-g* & ^~P g*" 



Re-qui - es - cant in pa - ce. 



APPENDIX. 

io. Other Intonations. 



247 



-&- 



-&—■ &—& — & -— &— V- 1 



■P-—&- 



w^ 



z\=\z 



Ve-ni Cre - a - tor Spi - ri-tus (immedi- 
ately after intonation the chanter kneels). 1 



i^ 



w 



-e£-gr 



-&—&- 



Te De - urn lau - da - mus. 2 
ii. Vespers. 

i . The following alone concerns the celebrant : 



£^ 



W- 



-&- 



£ 



.(2 <^_!^_£2 £2 Q. GL- 



:{= 



De-us, in ad- ju - to - ri-um me-um in-ten - de. 

2. The Capitulum is sung like the Epistle, but 
it has its proper conclusion namely : 

Polysyllabic ending. 



« 



-2—3- 



Fecit enim mirabilia in vi - ta su - a. 



According to the Deer. Auth. n. 4036, the Hymn 
Veni Creator Spiritus, whether it occur in the Pas- 
chal season or otherwise, always has the conclusion: 
Deo Patri sit gloria — Et Filio qui a mortuis, — Sur- 
rexit, ac Paraclito — - In sceculorum scecula. Amen. — 
The Alleluia is not to be added to the Versicle Emitte 
Spir., etc. during the Paschal Season (Deer. Auth. 
n. 3764 ad 18). 

2 Concerning the Versicles and Orations following 
the Te Deum, the following Decree ( Deer. Auth. n. 
2956 ad 3 ) is to be noticed: Extra casum Proces- 
sionis sufjicere versus " Benedicamus Patrem M . . . , 
" Benedictus es" . . . , "Domine, exaudi" . . . cum 
unica oratione " Deus cujus misericordiae". The 
Versicles after the Te Deum do not take the Alleluia 
during the Paschal season (ibid.). 



248 APPENDIX. 

Monosyllabic ending. 



IE 



«= 



-s>— fg- 



Super te or-ta est. 



12. Compline. 

Benedictio. 



# 



-Z^ S*~ 



Noctem quietam . . . Do minus om-ni-po-tens. 

Adjutorium nostrum is sung in the 

tone of the Versicles (minor third). 

The Confiteor, as well as the Miser catur and 
Indulgentiam, is recited, not sung; then 



tt 



■&—?2—^- 



-&—0- 



kh 



Converte nos, Deus sa - lu-ta-ris nos-ter. 

Deus in adjutorium (vid. Vespers). 
Capitulum " 

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INDEX 



(Numbers refer to pages) 



Ablution, after giving 
Holy Communion extra 
Missam, 225 ; in the case 
of the sick, 228. 

Absolutio Defunctorum, 

when allowed, 115; cor- 
pore absente, 116 et seq. ; 
corpore prcesente, 119 et 
seq. ; for several of the 
departed, 119; on All 
Souls' day, 119. 

A cunctis, Oration, 14. 

Ad libitum, Oration, 15. 

Admonitiones on Good 
Friday, 183. 

Adoration, Forty Hours', 95 
et seq. ; of the cross on 
Good Friday, 184 et seq. 

Agnus Dei, the bow dur- 
ing, 7. 

Alb, when used at Benedic- 
tion, 129. 

Alleluia, the, on Holy 
Saturday, 214, in the Vo- 
tive Mass of the Sacred 
Heart, 26, added to the 
Panem de coelo after 
giving Holy Communion, 
225 ; during Paschal Sea- 
son not added to the 
Versicles : Ora pro nobis, 
135, Emitte spiritum 
tuum . . . 247, nor 
after the Te Deum, 247. 

Altar, Stripping of, on 
Maundy Thursday, 175, 



177; Incensation of, 83 et 
seq., 97 et seq. ; principal 
picture or image of, cov- 
ered during the Exposi- 
tion of Bl. Sacrament, 
105. 

Altar boys, 58. 

Altar cloths, Blessing of, 
236. 

Ambo, 52. 

Anniversaries, 36, 38. 

Antiphons, at Vespers, 124; 
in honor of B. V. M., 
126, 128; at the distribu- 
tion of candles on Can- 
dlemas day, 146, 148; O 
sacrum convivium, 22$. 

Approaching the altar, 
coram SS. exposito, 101. 

Ashes, Blessing of, 141, 150. 

Asperges, 107, 238. 

Aspersio aquae, 107 et seq., 
211. 

Assistant priest at High 
Mass, 80 et seq. ; assistant 
at Benediction, 129; func- 
tions of, 130 ; on the oc- 
casion of neo-presbyter's 
first Mass, 22,7. 

Baldachin (canopy), 103, 
large, 167, 191 ; small 
(umbella), 226. 

Baptism, Preparations for, 
219; Preliminary ques- 
tions, 220; Rite, 220; of 



249 



250 



INDEX. 



several at the same time, 
224; of grown children, 
224. 

Baptismal Font, Blessing of 
on Holy Saturday, 209, 
217. 

Beatification, solemnity of, 
43 et seq. 

Benedicamus Domino, 11, 
23, 61, 244. 

Benediction, of the Bl. Sac- 
rament, with assistants, 
129; without assistants, 
137; Exposition with Ci- 
borium, 138. 

Biretta, Rules governing 
use of, 1 ; use of coram 
SS. exposito, 98, 101. 

Bishop, bowing at the oc- 
currence of name of, 4 ; 
Mass for deceased Bishop, 
S3 et seq. ; in the Con- 
iiteor, only Pater used, 
49 ; bowing to, before ser- 
mon, 89 ; precedence in 
Adoration of the cross, 
187. 

Blase St., Blessing of, 149, 
150, 234. 

Blessed Sacrament, Exposi- 
tion of, 103, 130 ; Reposi- 
tion of, 133 ; Exposition 
with Ciborium, 138; in 
Triduo Sacro, 164 ; 
chapel (repository) on 
Maundy Thursday, 167 ; 
Adoration of, on Maundy 
Thursday, 173. 

Blessing, at solemn High 
Mass, 93 ; of holy water, 
107; of catafalque, 118; 
of corpse, 121 ; of candles, 
141, 144, 147; ashes, 141, 
150; of palms, 141, 152, 
158; of New Fire, 204, 
216; of Baptismal Font 



on Holy Saturday, 209, 
217; Nuptials, 232; in 
Articulo mortis, 232. 

Blessings (Sacramentals), 
Vesting at, 234, kinds, 
234, manner, 234 et seq., 
formulas, 235, by Regu- 
lars, 235 ; of vestments, 
sacred vessels, etc., 236. 

Blood Precious, the Feast 
of, without commemor. 
SSi, 94. 

Bows, of the body, 3, of the 
head, 3, when and how 
made during Mass, 5 
et seq. ; when names and 
mere titles occur, 4 ; when 
several names are pro- 
nounced, 4; at Vespers, 
123. 

Burse, how carried, 70. 

Candle, Paschal, 199, 216. 

Candlemas day, Blessing of 
candles, 144, 147; Mass of 
Sacred Heart prohibited, 
26. 

Candles, number on altar 
during Exposition of Bl. 
Sacrament, 104, in Missa 
cantata, 106, on Holy 
Saturday, 200 ; blessing 
of, with ministers, 141, 
144, without ministers, 
147 ; during Tenebrae, 161 
162 ; at Mass for the 
Dead, 109, on Good Fri- 
day, 178; triple candle on 
rod, Holy Saturday, 202. 

Candlesticks, at High Mass, 

Canonization, solemnity of, 

43- 
Catafalque, rationale of 
sprinkling and incensing, 
118; absolutio supra, 118; 



INDEX. 



251 



position of, for clerics 
and laics, 116. 

Causa gravis et publica, pri- 
vata, 27, 28. 

Censer, single and double 
swings, 64, 73. 

Chapels, Mass in, 42 ; 
Masses for the Dead, 35, 
39; vid. Oratories. 

Christmas, Vigil of, 13. 

Ciborium, Exposition of Bl. 
Sacrament with, 138, 139; 
Blessing with, 139; trans- 
fer of on Maundy Thurs- 
day, 174, 177, on Holy 
Saturday, 215, Blessing 
of, 236. 

Color, of Vestments in Vo- 
tive Masses, 24 ; at Ves- 
pers, 123 ; at Benediction, 
130; of conopceum, 178; 
of humeral veil, 130. 

Commemoratio simp I., 12, 
of a simpl., dupl., or semi- 
dupl., in Missa cantata, 
11, 12, 13; rogationum, 
12; vigiliarum, 12, 13; 
Ember days, 12 ; of the Bl. 
Sacrament, Rules, 94 et 
seq. ; during Forty Hours' 
Adoration, 95 et seq. 

Commemorationes speciales, 
13, 14, communes in 
Missis vol. de Be at a, 21. 

Compline, 127, 248. 

Concede, Oration, 14. 

Confession, hearing of, 
228. 

ConHtcor, at solemn distri- 
bution of Holy Comr 
munion, yy, 243. 

Conopceum, color of, 178. 

Cope, at Vespers, 123, 127; 
at Benediction, 129, 137. 

Corporal, Blessing of, 236. 

Corpse, position of when 
carried in church, 120; 



position of officiating 
priest and assistants 
about, 119, 120; rationale 
of sprinkling and incens- 
ing, 121. 

Credence table, at solemn 
High Mass, 45 ; at sol- 
emn Requiem Mass, 109; 
on Candlemas day, 144 : 
Palm Sunday, 152; 
Maundy Thursday, 166 ; 
Good Friday, 179; Holy 
Saturday, 201. 

Credo, when said, when 
not, 17; not said in Vo- 
tive Masses, 20, 22 ; ex- 
ceptions, 22. 

Cross, sign of, over the 
Sacred Host and chalice, 
9; on high altar: In- 
censation of, 83 ; bows to, 
2, 6, 10, in Triduo Sacro, 
163 : veil of, on Maundy 
Thursday and Good Fri- 
day, 166, 178; Unveiling 
and Adoration of cross on 
Good Friday, 184. 

Cross-bearer, how cross is 
carried, 117. 

Dalmatic, at Vespers, 
123; at Compline, 127. 

Deacon, general directions 
for, 46 ; functions of at 
solemn High Mass, 62, 
coram SS. exposito, 100, 
at solemn Requiem Mass, 
no, at Benediction (as- 
sistant), 130, receives 
Holy Communion with 
stole, 225. 

Deacons of the Passion, 
154, 155 et seq. 

Decoration of the altar of 
Exposition, 103. 

Dens, in adjutorium, etc., 
247. 



212 



INDEX. 



Devotions, Evening, 123. 

Dies irce, 30, in Mass for the 
Dead, no et seq. 

Distribution, of Holy Com- 
munion, vid. Holy Com- 
munion ; of candles, 145, 
148; of Palms, 153, 159. 

Do mine, non sum dignus, 
medium or moderate tone 
of voice, n. 

Ductus, while incensing, 
kinds and number of 
times, vid. Censer. 

" Ecclesiae," Oration, 17. 

Ember days, Commemora- 
tion, 12. 

Epistle, in Missa cantata, 
106; Method of Intona- 
tion, 241. 

Eucharist, Bl., vid. Bl. Sac- 
rament. 

Evening Devotions, 123. 

Exposition (of Bl. Sacra- 
ment) ; altar of, decora- 
tion, 103; Masses at, 104; 
Communion at, 105. 

Exsultet, on Holy Satur- 
day, 207, 215, 217. 

Extinguishing candles dur- 
ing Tenebrae, 162. 

Extreme Unction, 229 et 
seq. 

Eyes, position during Mass, 
9- 

Ferial Masses, Orations 
at, 13. 

Feria Major, Mass of in- 
stead of Miss. vot. per 
annum and on a Semi- 
double, 20, 12, 13. 

Fidelium, Oration, 13. 

Fire, New, Blessing of on 
Holy Saturday, 203, 216. 

Flectamus genua, 146, 182, 
197. 



Font, Baptismal Blessing of 

on Holy Saturday, 209, 

217 et seq. 
Forty Hours' devotion, 95 

et seq. 
Funeral Obsequies, 119 et 

seq. 
Funeral Oration, 115. 

Genuflections, kinds of 
and how made, 2 ; to the 
cross on high altar, 2; 
coram SS. exposito, 2 ; in 
piano and super gradum, 
3 ; passing before the 
cross in Holy Week, 163. 

Gloria in excelsis, when 
said, when not, 1 1 ; in Vo- 
tive Masses, 20, 21 ; 
method of intoning, 238 et 
seq. 

Good Friday, with minis- 
ters, 178; without minis- 
ters, 196 ; Unveiling and 
Adoration of the cross, 
184, 197 ; order observed 
in adoring the cross, 187 ; 
Procession, 189, 198 ; Mass 
of the Presanctified, 192. 

Gospel, the last, at Mass, 
19 ; in Votive Masses, 23 ; 
intonation of Gospel, 242. 

Gratiarum actio, Mass, 25. 

Gravis causa, 28, 29. 

Hands, position of during 
Mass, 8. 

Holy Communion, solemn 
administration of during 
Mass, yy ; to deacon and 
sub-deacon, 78; on Maun- 
dy Thursday: before the 
High Mass, 165, at the 
High Mass, 169 ; at Mass 
on Holy Saturday, 215 ; in 
the church extra Miss am, 
224; to the sick during 



INDEX. 



2 53 



Mass, 226, to the sick, pri- 
vately (occulte), 227. 

Holy Name, of Jesus (not 
of Mary), Votive Mass 
of, 23. 

Holy Saturday, explanation 
of liturgy, 199 ; Rite with 
ministers, 200, without 
ministers, 216; Blessing 
of the New Fire, 203, 216; 
the E x suite t, 207, 215, 
217; the Prophecies, 208, 
217; Blessing of the Bap- 
tismal Font, 209, 217 et 
seq. ; the Mass, 213 et 
seq., Vespers, 214 et seq. 

Holy Water, Blessing of, 
107, Aspersion with, 107, 

211. 

Holy Week, in what church- 
es are the functions ob- 
served, 165 ; in smaller 
parish churches, accord- 
ing to the Mem. Rit., 143, 
165 ; the Tenebrae, 161 ; 
the Triduum Sacrum, 163. 

Hosts, consecration of, at 
solemn High Mass, 72, 75. 

Humeral veil, color of at 
Exposition of Bl. Sacra- 
ment, 129 ; use of at Bene- 
diction, 132, 137, 139. 

Humiliate capita vestra, 79 ; 
method of intonation, 240. 

Hymns, when to kneel, 124, 
when to stand, 13s \ in the 
vernacular at Benedic- 
tion, 105. 

Ignatius, St., water — 
Blessing of, 234. 

Immaculate Conception of 
the B. V. M., Votive 
Mass in honor of, 22 ; 
if a Votive Mass im- 
properly so called and sub 
ritu dupl., a Mass for the 



Dead (or another Vo- 
tive Mass) may be 
said, 20. 

Imperata Oratio, 16 et seq. 

Incense, grains of, on Holy 
Saturday, 202. 

Incensation, at High Mass, 
49, 62, 83 ; method, 64 ; in 
Missa cantata, 106; at 
Benediction,. 134; on 
Good Friday, 193 ; of 
catafalque, 118, of corpse, 
121 ; of persons at Mass, 
y3 ; of the image of Di- 
vine Infant, 83, 127; of 
the altar (picture) of a 
Saint, 127; during Mag- 
nificat, 125; of objects 
(candles, ashes and 
palms), 142. 

Intonation, position during, 
125, 238, 247; methods of, 
238 et seq. 

Ite, missa est, 11, at solemn 
High Mass, 79, in Votive 
Masses, 20, 23 ; methods 
of intoning, 244 et seq. 

John Baptist, St., Votive 
Mass in honor of, 26. 

Joseph, St., Votive Mass in 
honor of, 25. 

Libera, at the Absolutio De- 
functorum, 117, 121. 

Light, electric, 105. 

Lights, at the Holy Sepul- 
chre, 173. 

Magnificat, at ordinary 
Vespers, 125 ; on Holy 
Saturday, 214, 215. 

Mass, bows at, 3, 4, 5 ; cere- 
monies of, 5 ; Rubrics, 
11; Mass of Thanksgiv- 
ing, 25 ; Votive Masses, 



254 



INDEX. 



cf. idem, below: Masses 
for the Dead. 30, 31, 32^ et 
seq.; table of Masses for 
the Dead, 32 et seq. ; by 
visiting priest (i.e.. in ec- 
clesia aliena), 42: pro 
pace, 95 ; coram SS. ex- 
positor 101 : Missa can- 
tata, 106: several Masses 
of same Feast in the same 
church, 107 : Nuptial 
Mass., 233; First Mass.. 

43- 

Maundy Thursday, Rite with 
ministers, 166 ; without 
ministers, 176; Vespers.. 
174: transferring the Bl. 
Sacrament. 174 : stripping 
of the altars., 175 ; private 
Mass. 165. 

Mcmoriale Rituum, where 
in force, 143. 

Minis tri inferiorcs, at High 
Mass. 48. 58, 73; genu- 
flections, 3. 

Monstrance, vesting at Ex- 
position with., 137 : pres- 
entation of to celebrant. 
132: blessing with, at 
Benediction.. 133. 

Nuptial Mass, 233, Bene- 
dictio solemnis, 232: 
Mass pro sponso e: 
sponsa, 233. 

Obsequies, funeral, 119 et 
seq. 

Octave, \ otive Mass. 24. 

Oratio, ''Concede,'' 14; 
" A cunctis." 14 : " Ad 
libitum," IS : " Fidelium." 
15: pro gratiarum actione, 
2': super populum, 79. 
151 : de B. M. V. during 
Benediction, 135. 



Oratio dc SS., 94. 95: at 
Benediction. 134. 137, 139. 

Oratio pro defuncto, op- 
tional in Ferial Masses, 
16. 

Oration, funeral. 115. 

Orations, number, 11. on 
Doubles. 11, Semi-doubles 
and Sundays, on Simples 
(Vigils and Ferias). 12. 
13: kinds, 13; at Bene- 
diction, 134, 135 ; method 
of intonation. 239 et seq. : 

rati ones extraordinarice, 
16: optional Orations, 17: 
Oratio im per at a, 16. 

Oratories. Mass on Maundy 

Thursday. 165 : Oration 

" A cunctis.''' 14. 
Orders Religious. Votive 

Masses in churches of. 

30 : Mass on Maundy 

Thursday, 165. 
Or emus, position of hands. 

9- 

Ctamus genua, 
ceremonies. 182. 
Oscula. in presenting and 
receiving objects. R 

1 ; in particular via. : 
ous functions. 

Pall, Blessing of, 236. 

Palm Sunday. Rite with 
ministers. 152: without 
ministers. 158: Blessing of 
palms. 152. 158: Pro- 
cession. 154. 150: Mass. 
154. 160: during Passion, 
when is the C. to stand 
at the Gospel side? 157. 
160. 

Parochial Mass. 26. 27. 

Paschal Candle. 199. 216. 

Pax, 59. 92 et seq. ; order in 
giving, 59. 



INDEX. 



^55 



Perpetual Adoration (so 
called), 96. 

Pictures (statues), Incensa- 
tion of, 83, 127; veiling 
of, 151 ; unveiling of on 
Holy Saturday. 

Planeta plicata (vestment 
folded in front), use of, 
142. 

Position, at Mass, of body, 
of hands, of eyes, 8, 9. 

Prayers, after Mass, 8; in 
the vernacular at Bene- 
diction, 105. 

Preface, propria, 18; de Oc- 
tava, 18, de tempore, 18, 
de Trinitate, 18, com- 
munis, 18; General Rule, 
18. 

Presentation of objects, 1. 

Priest, assistant, at High 
Mass, 80 et seq. ; receiv- 
ing Holy Communion, 
225. 

Private chapels, Mass, 42 ; 
Masses for the Dead in, 

35- 

Processions, with candles on 
Candlemas day, 146, 149, 
with palms on Palm Sun- 
day, 154, 159; on Maundy 
Thursday, 171, 177; Good 
Friday, 189, 198 ; not pre- 
scribed on Candlemas day 
nor Palm Sundav in 
places where choir is not 
obligatory, 147. 

Prophecies, on Holy Satur- 
day, 208, 217. 

Pyxis, vid. Ciborium. 

Receiving objects at func- 
tions, 1. 

Reposition of Bl. Sacra- 
ment, 133. 

Repository, Maundy Thurs- 
day, 167. 



Requiem Masses, vid. Table 
of Masses for the Dead, 
32 et seq. ; solemn 
Requiem, 109. 

Res gravis, 28, 29. 

Rogation days, Commemo- 
ration of, 12. 

Sacramentals (Blessings), 

234. 

Scdilia, at High Mass, 45 ; 
via per breviorem, 50 ; per 
longiorem, 50 ; at a sol- 
emn Requiem during the 
Kyrie, no, Dies ircu, in, 
112. 

Semiduplcx, Orations, 12. 

Sc pule lire Holy, the, on 
Maundy Thursday, 164. 

Sequence, in Masses for 
the Dead, 30 et seq. 

Sermon, at High Mass, 54, 
69, 89; on Good Friday, 
183, 197. 

Servers, 58. 

Seven Dolors of B. V. M., 
Votive Mass in honor of, 

23. 

Shrove tide, 95. 

Sick, administering Holy 
Communion to during 
Mass, 226; privately (oc- 
culte), 227. 

Sign of cross over the Sa- 
cred Host and chalice, 9. 

Standing during intonation, 
125, 238; at certain 
Hymns during Benedic- 
tion, 134, 135. 

Stole, use of, 236, 237 ; color 
during sermon, 236, 237. 

Stripping of altars, 175, 177. 

Sub-deacon, General Rules 
for, 46 ; functions of at 
solemn High Mass, 48. 

Swinging of censer, single 
and double swing, 64. 



256 



INDEX. 



Tabernacle, Blessing of, 
236. 

Table, of Masses for the 
Dead, 32 et seq. ; of func- 
tions during High Mass, 
vid. end of book. 

Tantum ergo, at close of 
Exposition of Bl. Sacra- 
ment, 104. 

Te Deum, 247. 

Tenebrae, 161. 

Thanksgiving, Mass of, 25. 

Thurifer, at High Mass, 58, 
73, 74; at the Absolutio 
defunctorum, 117. 

Torch-bearers, at solemn 
High Mass, 58; at Mass 
for the Dead, 114. 

Unveiling of cross, on 
Good Friday, 184, 197. 

Veil of cross on Good 
Friday, 178; humeral veil 
during Benediction, vid. 
Humeral veil. 

Veni, Creator Spiritus, 135, 

Veni, sancte Spiritus, when 
to kneel at Whitsuntide 
and at Mass in honor of 
the Holy Ghost, 88. 

Vernacular, Prayers and 
Hymns during Benedic- 
tion, 105. 

Vespers, in ordinary church- 
es, vestments ; Rite ; bows 
at ; intonation of various 
parts, 247. 

Vestments, Blessing of, 236. 



Viacticum, Holy, 227. 

Vidi aquam, 238. 

Vigil, Orations, 12; last 
Gospel, 19; of Christmas 
and Pentecost, one Ora- 
tion, 12, 13; Mass in 
honor of Sacred Heart 
forbidden on Vigil of 
Epiphany, 26; Mass of 
Vigil instead of Missa 
vot. per annum, 20, but 
not instead of Semi- 
double, 12, 13; vid. Feria 
Major. 

Voice, tone of at Mass, 11; 
at High Mass, 82. 

Votive Masses, classification 
of, 19 ; Rules, 20, 21 ; 
Masses allowed and not 
allowed as Votive Masses, 
23; color, 24; when pro- 
hibited, 24 ; during Oc- 
taves of Feasts, 24, in 
honor of Seven Dolors of 
B. V. M., 23, of St. Jo- 
seph, 25, pro gratiarum 
actione, 25, in honor of 
St. John Baptist, 26; de 
5\S\ Corde, 26; solemn, 
pro re privata, 27 ; pro re 
gravi vel publica Ecclesice 
causa, 28; solemn, in 
translatione Festi alicujus 
in Domin., 29; on a Feast 
in the presence of a large 
concourse of people, 30. 

Water, holy. Blessing of 
and Aspersion with, 107. 



t Celebrant. & Deacon. A Sub-deacon. 



TABLE OF THE VARIOUS FUNCTIONS DURING HIGH MASS. 
$ Master of Cer. „ Acolyte (or Thurifer). G=genuflect. G. i. p.^genufl 



g.^genuflect in gradu. 



6tS in Piano 

First remove biretta; 
G. i. p., Confession, 



Incensation of altar. 



Position 
at Introit 
(Semi-circle). 



:^3 



A 4 
Position during 

Orations. 
Position before 
the Gloria- 



Ad Sedilia: 

I. per brev. 

after G. on platform. 

II. per long. 

G. i. g., not on pl.iilinni; 

both in I and II n A ■ — 

per long. 



$ gives 4 book; both go 
o the middle; G. i. g.; 

''[i tn lipistle side; then 
to the middle; G. i. g. 



At Oremtis 4 bows; as- 
cends; 4 G. i. g; takes 
chalice to altar; receives 
paten from $; descends; 



kXPax Domine^O.; 
ascends; Agnus Dei; G- 

:s tohispositimi below; 



4 goes to f; kneels at 

edge of platform; kisses 

hand of + ; blessing; 

book to $ or 4- 



Incensing (vid. 2); 
i incenses f and 4; 4 

pes to his plate without 
I.; is incensed; position 



21. 

4 G. on platform; de- 
scends; Pax,G. i. g.; 4 
and 4 ascend, 4 to the 
left, 4 to right. After Ab- 
lution 4 carries book; 
4 the pall; G. i. g. 



4 carries book to Gospel 
G. i. g. below; 4 remains. 



At Sanctusf, and 4 ascend; 

After Sanctus 4 takes his 

place below; 4 to left of f 

G. i. g. in the middle. 

(Cf. Note ' 5 , p.57.) 



22. 

4 points out the Com- 
munion (Oration); 4 
takes chalice to credence, 
G. i. g.; stands behind 4 
(if in the middle, G.i. g.). 



t at Gospel; at sign of 
cross, 4 descends, re- 
eives book from $; G. i. p., 



4 goes to his place; 
4 at edge of platform for 
Hi unda coy; takes book; 

kneels; Messing; next io 

4; G. i. g. 



1 ••-4 I 

4 
At Quam oblat. 4 returns to his place; G. i. g.; 
goes somewhat to the right; when f bows, all 
kneel; Consecration; when f makes 2nd genuflec- 
tion, 4 rises, uncovers chalice; when f places chalice 
on altar; 4 rises, pall; G. with f ; goes to left; G.; 



Ili\ missa est; 4 sor_- 
what to the left, then turns 
to his right; A then goes 
to left of 4; both kneel; 



Last Gospel; A holds al- 
ia ii I on > i 
slightly to the right of 
middle. 




I $ t 4 1 



At Per quern haec 4 G. ; 

goes to right of f and G. 

with f. A Paternoster i, 

G.; and returns to his 



At dimitle nobis 4 and 4 
G. i. g.; they ascend; 4 
returnspaten and veil; G.; 
descends; 4 gives paten to 



The three then go to 
middle; bow {ad lib.); 
3. i. p.; put on birettas; 
■eturn to sacristy. 



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